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
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
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
be not geuen to any other this is proued of the Etimylogie of the religion and of that place where God in publishing the lawe to claime his owne right to himselfe cryeth out that hée is ielouse and that hée will be a seuere reuenger if he be mingled with any faigned God 2 The distinction of the Papistes of Latria Dulia of worship and seruice doth make nothing for them and that he may reprooue them of greater impietie hée sheweth it by the signification of the wordes Gala. 4.8 Mat. 4.10 Reue. 19.10 Act. 10.25 Zach. 14.9 3 Moreouer also by diuerse places of Scripture Chapter 13. That there is taught in the scriptures one essence of God from the very creation which essence conteineth in it three persons IN this Chapter there are thrée parts for first hée deliuereth the doctrine it selfe from the first to the twentieth Moreouer hée confuteth certaine heresies from the 21. to the 29. As concerning the first the same also after a sort hath two partes for the better to obteine that which hee deserueth he pretermitteth 2. things before he come to the matter for first he sheweth what hée meaneth by the name of Person from the seconde to the sixth and hee proueth the Godhead of the sonne frō the seuenth to the thirtéenth thē also of the holy Ghost 14. 15. Moreouer he sheweth what is to be thought of the Trinitie from the 16. to the 20. 1 The Scripture when it teacheth that the essence of GOD is incomprehensible and spirituall doeth not onelie ouerthrowee the foolishe errours of the common people and the fine suttleties of prophane Philosophie but also doeth confute the heresies of the Manichies and Anthropomorphites which imagined that God had a bodie because the Scripture ascribeth to him mouth eares eyes hands and féete 2 There are in the essence of GOD thrée persons so that neither God may be thréefolde nor the simple essence of God rent from the persons Heb. 13. vpon occasion whereof he beginneth to intreate of the person But because it is a matter of no small weight he brieflie speaketh against them which think that the name of the person is not to be admitted in this matter from the 3. to the 5. 3 It is no strange worde but onlie exhibited that we may expounde with plainer wordes such as in the Scripture are too our capacitie doubtful and intangled they that cannot suffer this are vniustlie gréeued at the light of the trueth 4 The godlie doctours haue béen constrained with néede to admit saucie wordes aswell to affirme the trueth against malicious persons as to discouer their heresies and errours which are tied and entangled with deceitfulnesse of wordes 5 No man ought to be so wayward and seuere to striue about bare words they contrarily that refuse names not rashlie inuented doe geue great suspition that they are either the schollers of Arius or do nourishe the secrets poyson of Sabellius whosoeuer striueth obstinatelie about wordes 6 Leuing the disputation of words he declareth what he meaneth by the name of Person that is to say a subsistance in the essence of God which hauing relation to the other is distinguished with an vncōmunicable proprietie which thrée parts of a diffinition he seuerally expoundeth Subsistaunce is an other thing than essence for if the worde simply had béene God and had had nothing seuerally proper to it self Iohn had saide amisse Iohn 1. that it was with God 7 As touching the Godhead of the Sonne it may appeare by this that hée is God in that he is called the Word of GOD séeing it were absurd to imagine it only a fading vanishing voice which sent into the aire commeth out of God himselfe 1. Pet. 1 1◠of which sort were the Oracles geuen to the Fathers and all the Prophesies When rather it is ment to be the perpetuall wisdome abiding with God Heb. 12. Eccle. 24.14 Iohn 5.17 from whence all the oracles and Prophesies procéeded But chiefly because that Worde also was one and the same in worke with the father from the beginning 8 Certain dogges must also be taken héede of which by no meanes wil séeme to take away his diuinitie from him Gen. 1.3 Iohn 17.6 while they secretely steale away his eternitie Wherevpon his eternitie is affirmed against them 9. 10 That the Sonne is God it is prooued by many places of the olde Testament both with a confutation of certaine cauilles of the Iewes and also of Seruetus The Iewes say that the worde Elohim is applied to the Angels and soueraigne powers but there is no such place that raiseth an eternall throne to any creature Againe this title is geuen to none Psalm 45.6 but with addition The Prophet Esay doth plainly describe the Godhead of the Sonne Exod. 7.1 Esa 9.6 Iere. 23.6 Esay 42.6 Exod. 17.15 and Ieremie also where it is saide The name of the citie from that day shal be called Iehouah And that he builded an Alter and called the name of it Iehouah my exaltation therby is ment that the altar was builded for a monument that God was the aduancement of Moses and that Hierusalem is not adorned with the name of God but onely to testifie the presence of God Much a doe also they kéepe at this where the Prophet saith that this is the name wherby they call her Iehouah or righteousnesse Iere. 33.16 but this place confirmeth the trueth for whereas before hee had testified that Christ is the true Iehouah from whome floweth righteousnesse now hée pronounceth that the Church shall so verily féele the same that shée may gloriously vse the very name it selfe In the first place is set the fountaine and principall cause of righteousnesse in the other the effect where it is saide that the Angel appeared to the fathers Iud. 6.7 Iud. 13.16 and that he challengeth to himself the name of the eternal GOD it is not to be vnderstoode as Seruetus saith who affirmeth that it was an Angell and worshipped in the place of God but rather as the doctors affirme namely that he was the worde of God which began to execute the office of a mediatour for though he was not yet clothed with fleshe yet he came downe as a meane betwéene God and mē to come more familiarly to the faithfull Therefore his communicating himselfe made him to be called an Angell yet in the meane time he retained that which was his own to be the God of vnspeakable glory which is the meaning of Ozeas Oze 12.5 in which place of Ozeas Seruetus carpeth that God did beare the person of an Angel as though the Prophet did not confirme that which Moses had saide Gene. 30.11.29 2. Cor. 10.4 Zach. 2.3 Esay 25.9 Mal. 3.1 Why doest thou aske of my name and the confession of the Patriark doth sufficiētlie declare that he was not a created Angel but one in whom the full Godhead was resident Therfore Paul saith that Christ
sufferest that for which thou lamentest is a medicine to thée and no paine a chastisement and no damnation put not away the scourge if thou wilt not bée put away from the inheritance 1. Pet. 4.17 Iere. 25.29 Psal 18.17 34 First it is necessary that the faithfull be furnished with these thoughtes in bitternes of afflictions least they conceaue God angry against them The curses of God are not onely externall but also temporal punishments 35 Hée answereth to the places of Scripture in these thrée next sections which they alledged for confirmation of their lie in the premises of the consideration of gods iudgements And first as touching that place of Samuel he interpreteth that that correcting of Dauid was but a chastisement 2. Sam. 10.25 wherby he and all others might bée made more wary Iere. 5.3 Luke 18.14 Matth. 9.2 but not a paine to make a certaine recompence to GOD. All the absolutions in the scriptures are set out as geuen fréely but there is no Satisfaction read of Dani. 4.24 Pro. 16.6 Matt. 23.35 36 As touching the seconde thirde fourth and the fift hee answereth to euery one seuerally Daniell in his exhortation where in hée councelleth Nabucadnezer to redéeme his sinnes with righteousnesse and his iniquities with pitiyng of the poore his meaning was not to say that righteousnesse and mercy are satisfactorie appeasementes of GOD and redemptions of paines but to referre this word redéeming to men rather than to GOD. As if hée shoulde haue sayde O King thou hast vsed an vnrighteous and violent gouernment thou hast oppressed the humble thou hast spoiled the poore thou hast hardly and vniustly handeled the people for thy vniust exactions for thy violence and oppression nowe render to them mercy and righteousnesse Likewise Solomon saith That with charitie the multitude of sinnes is couered not before GOD but among men thēselues hée doth by way of comparison of contraries compare the euils that growe of hatredes with the fruites of Charitie In such sense is the place of Peter to bée taken But where hée teacheth that sinne is purged with mercifulnesse and liberalitie he doth not meane that ther withal satifaction is made for sinne before the face of the Lord but after the accustomed maner of the scriptures hée declareth that they shall finde him mercifull to them that leauing their former vices and iniquities doe turne to him by godlinesse and truth as if he should say the wrath of God doeth ceasse his iudgementes rest when we ceasse from euill doings neither doth he declare the cause of pardon but the maner of true conuersion The Prophetes doe declare that hypocrites doe in vaine pester GOD with forged Ceremoniall vsages in stéede of repentance Heb. 13.16 Matth. 23.25 Luke 11.39 whereas it is vprightnesse of life with the dueties of charity that delighteth him Luke 7.36 37 As concerning the last place hée sheweth that Christ did not make the loue of the woman the cause of remission but a proof and argument of the forgeuenesse of her sinnes by that which followeth 38 After he hath expounded the places of scripture he commeth to the fathers wherof many he confesseth haue in this point either erred or spoken too crabbedly and hardly which notwithstanding make nothing for the schoole doctours opinion 39 For they haue so spoken of Satisfactions that it appeareth that satisfactions in those dayes and repentance were appointed not a recompence for God but a testimony to the Churche that they were truely and hartely wéery of their former life But Lombard and the residue haue gathered out their vnsauerie dotages out of some bastard writinges Cap. 5. Of the suppliynges which they adde to satisfactions as pardons purgatorie OVt of this doctrine of Satisfaction doe flow indulgences or pardons whereby they faine and imagine that they dispence the merits of Christ and martyrdome to them which want their own proper power to make satisfaction 2 It is shewed by many testimonies of Scriptures what pardons are by their owne doctrine that is they are nothing els in very déede than an vnméet prophaning of Christes blood for howe coulde the blood of Christ be more filthily prophaned than when it is denied to suffice the remission of sinnes to reconciliation and satisfaction vnlesse the want thereof as being withered and wasted shoulde bée otherwise supplied and profited Acts. 10.43 1. Iohn 1.7 Heb. 10.14 Reue. 7.14 This is Satans mockekery to leade away the Christian people from the grace of God from the life that is Christ and to turne them from the true way of saluation 3 Both Leo Bishop of Rome and Augustine haue wrote against such sacriledge The confirmation is nought worth which they alledge that is to say that the Martyrs haue by their death doone more to God and deserued more then was néedful for themselues and that they had remaining so great plentie of deseruings as did ouerflowe vnto an other neither ought so great goodnesse to be superfluous Leo. Epist 81 Le. 16.15 Leo saith Although the death of many saints hath béen precious in the sight of the Lorde yet the killing of no innocent hath béen the perpetuatiō of the world The righteous receaued but gaue no crownes and out of the valiantnesse of the faithfull are grauen examples of patience not gifts of righteousnes for their deth were euery one singuler to themselues and none of them did by his due pay the det of another forasmuch as ther is one Lord Christ in whom are all crucified all dead buried and raised vp againe As onely the sonne of god was made the sonne of man Aug. lib. 4. ad Bonifa Cap. 4. to make vs with him the sonnes of God so hee alone for vs hath taken vpon him punishment with out euill deseruings that we with him might without good deseruings obteine grace not due vnto vs. 4 They very maliciously wrest the place of Paul Col. 1.24 as is shewed out of Augustine certaine other places where the apostle saith that he supplieth in his body those things that wāted of the sufferings of Christ he referreth not the default or suppliyng to the work of redēption satisfaction and expiation but to those afflictions wherwithal the members of Christ that is to say all the faithfull must bee exercised so long as they shal be in the fleshe hee saith therefore that this remaineth of the sufferings of Christ that he dayly suffereth in his members the same that he once suffered in himselfe Christ vouchsafeth to doe vs this honour to reckon and account our afflictions his owne where Paul addeth these wordes For the Church 2 Tim. 2.10 1. Cor. 1.6 he meaneth not for the redemption for the reconciliation or satisfaction of the Church but for the edifiyng and profite of the Churche which immediatly after hee expoundeth in the verse following August saith that the sufferings of Christ are in Christ only as the head and both in Christ and the
vs neither is it contrary with it because this assurednes is knit together with the knowledge of our misery néedines and filthines 13 Séeing the Lorde first commaundeth to pray Psal 50.24 Mat. 6.7 and then ioyneth a promise to the commaundement they are both Rebels and Infidels whosoeuer they are that turne their backes come not the right way to the Lorde howsoeuer certaine hypocrites vnder the coulour of humilitie and modestie doe by that meanes get prayse 14 Hée sheweth by certaine selected promises Pro. 18.10 Ioe 2.32 how earnestly we should embrace the liberalitie of God fréely offered vs. Neyther is this any let that we excell not with equall holinesse as is commended in the holye Fathers to whome these promises were made and whosoeuer call not vpon God when occasion is offered are Idolaters what coulour so euer they pretende that a dreadlesse Spirite to pray agreeth wel with feare reuerence and carefulnesse and the godly are well sayde both to fall downe and lift vp their prayers 15 It maketh nothing agaynst this doctrine that God answeareth to certayne desires Iudg. 9.20 Iudg. 6.28 whereof some breake foorth of a mynde not quiet nor wel framed Other endeuoured by no word of God Other conceaued against the manifest prohibition And although suche examples are not set before vs to imitate and followe yet thereby procéedeth large fruite vnto vs and in what sense such easines of God is to bée taken 16 These foure rules of right prayer are not so exactly required with extreame rigour Psal 1◠18 Psal 85.5 that God refuseth their prayers which haue offended muche agaynst those rules as is shewed by certayne examples taken out of euery sorte yet not that the faithfull shoulde carelesly pardon themselues any thing but that in sharpely chastising themselues they should trauell to ouercome those stoppes 1. Ti. 1.5 1. Ioh. 2.1 17 Therefore for our vnworthinesse Christe is giuen vs an Aduocate and Mediatour and wée shall obtaine what so euer we aske in his name And God must be called vpon by no other name than by his owne Ioh. 16.26 18 Albeit all the Fathers from the beginning were heard by his name only yet this fauor is chiefly to be restrained by good reason to the ascention of Christe 19 Who so euer swarue from this way and forsake this entry 1. Tim. 2. ◠for them there remayneth no way nor entry to God yet by this meanes the mutuall intercession of Saintes is not excluded in the earth 20 It is a méere trifling of Sophisters 1. Ioh. 2.12 Rom. 8.32 that Christe is the Mediatour of redemption but the faythfull are Mediatours of intercession which hée rooteth vp by most plain authoritie of the scripture and Augustine Christian men sayth hée doe mutually commend them selues in their praiers he for whome none maketh intercession but hée for all hée is the onely and true Mediatour Paule the Apostle although hée were a principall member Li. cont Bat. 2 Cap. 8. vnder the heade yet because hée was a member of the body of Christ and knew that the greatest truest Priest of the church entred not by a figure into the inwarde places of the vayle to the holy of holy places but by expresse and stedfast trueth into the innermost places of heauen to a holines not shadowishe but eternall commendeth him selfe also to the prayers of the faithfull 21 That wée may not make or appointe the Saintes that are dead intercessours for vs first he proueth by most strong reason secondly because it is not only without the authoritie of the Scripture but also all other authoritie Thirdly by the filthie effects Moreouer he declareth the same by the authoritie of Ambrose and he taketh away a certayne starting hole Christe sayth Ambrose is our mouth Amb. de Isa Anima by which we speake to the Father Our eye by which we sée the Father Our right hande by which we offer vs to the Father otherwise then by whole intercession neither we nor al the Saints haue any thing with God 22 There arise out of this one errour so many signes of errour that here wée haue the nature of superstition expressed alwaies falling frō worse to worse and this hée sheweth by thrée degrées Ier. 2.18 the last of them declared by their examples and the refusall of the counsell of Carthage 23 Comming to their argumentes Heb. 1.14 first bicause they reason from the office and duetie of Angels secondly from the place of Ieremy he wipeth away both Ier. 15.1 If they will compare holy men departed to Angels Esai 10.11 Psal 34.7 they shoulde proue that they are ministring Spirits to whome is committed the ministerie to looke to our safetie to whom the charges giuen to kéepe vs in all our wayes to go about vs to admonish counsell vs to watch for vs all which things are giuē to Angels but not to them No man dare execute the office of an Aduocat before an earthly Iudge vnlesse he be admitted Why should worms then haue so great libertie to thrust vnto GOD those for Patrons to whom the office is not enioyned As for the place of Ieremy wée may reason of the contrary that neither Moses nor Samuell made intercession for the people of Israell therefore there was no intercession at all of the deade men therefore no other make intercession at all séeing they are so farre from that gentlenes goodnesse and carefulnesse of Moses therefore the meaning of the place is that if Moses had bene alyue to haue bene their Patrone Eze. 14 14. Act. 13.36 or Samuell to whose prayers the Lord shewed him selfe so tender they should haue but only deliuered their owne soules 24 And that likewise he wipeth away wherin they striue that they doubtlesse pay for vs Ecclc. 9.5.6 and that we take from them all desire of godlines which in the whole course of their lyfe breathed nothing els but charitie and mercy Gen. 28.16 Esai 4.1 25 Then he wipeth away this also that Iacob prayed that his name the name of his father Abraham and Isaac might so be called vppon ouer his posteritie First by enterpreting the place then as it were by casting againe vpon them where also an other not very vnlike that is to say howe God is prayed vnto to haue mercy on the people for Dauids sake hée casteth vppon their owne pates Iacob because hée knewe that the whole blessednesse of his posteritie consisted in the inheritance of the couenaunt which GOD had made with him he wisheth that which he seeth should be the chief of all good things to them that they accounted in his kinred for that is nothing els but to conuey them the succession of the couenant They agayne when they bring such remembrance into their prayers doe not slye to the intercessions of men but doe put the Lorde in mynd of his couenant whereby the moste kinde Father hath promised
the agréement of true doctrine and brotherly charitie Wherevppon Augustine putteth this difference betwéene Heretikes and Schismatikes that Heretikes indéed do with false doctrines corrupt the purenes of Fayth but the Schismakes sometime where there is lyke Fayth breake the bond of felowship for this conioyning of charitie so hangeth vpon the vnitie of Faith that Faith ought to be the beginnyng the end only rule for so oft as the vnitie of the Church is commended vnto vs this is required that while our minds agrée in Christ Ephe. 4.5 Phil. 2.25 our wills also may bée ioyned together with mutuall wel willing in Christ 6 The same he also confirmeth by Cyprians authoritie sheweth that their execrations wherewith they accursse vs haue no power or strēgth for Christ foretolde his Apostles that they shoulde be cast out of the Synagogs for his names sake Ioh. 16.2 7 The better to deliuer al those from crime which haue fell from the corruptnes of Papistry to the puritie of the gospell he denieth that the Romish church is otherwise to be estéemed then the Israeletical Church for they had the true Church among them when they continued in the lawes of the couenant till they went out of kinde to Idolatry and superstition estraunging them selues from Iudaysme vnder Hieroboam 8 But what it hath béene hée after more at large declareth ◠Kin. 12. for Ieroboam first made Calues the Iewes defiled them selues with wicked superstitious manners so among the Israelites to King Achabs raigne there was no amendement and from thence they became worse and worse 9 Thervpon he concludeth that they did vniustly while they would driue vs to the communion of their Church and there are two thinges which by this meanes they desire to wreste from vs first that we should communicate with their prayers Sacramentes all their Ceremonies Moreouer that whatsoeuer honour power iurisdiction Christ hath giuen to his Church the same we should giue to their church The first of these he handleth in this place namely that God comdemned all forged formes of worshippings ◠Kin. 12.31 so that there was not one Prophete or godly man that once worshipped in Bethel 10 Of the last 1. Tim. 3.15 where he proueth that if they were of the church then the church is not the piller of trueth but the stay of lying not the Tabernacle of the liuyng God but the receptacle of Idols 11. 12 Neither yet is the whole title of the Church to be denied them where also is shewed as much as may be grāted Dan. 9.27 2. Thes 2.4 that after a sort the Church is with thē although it want the lawful forme of a Church For it is foretold that Antichrist should sit in the temple of God therefore they haue a Church but suche as is prophaned with vngodlines ful of sacriledge and damnable doctrines such wherin Christ lieth half buried the gospell ouerwhelmed godlines banished the worship of God in a maner abolished Cap. 3. Of the teachers and Ministers of the church of their election and office FIrst he permitteth certaine thinges after a sort frō the 1. to the 3. Moreouer in part he speaketh of euery one frō the 4. to the 9. Last of all he handleth of the ordinatiō and vocatiō of Ministers from the 10. to the 16. Mat. 26. 1 Professing that hée will speake of the order wherewith the Lorde woulde haue his Churche gouerned he descendeth only to Ecclesiasticall orders as they are called first he speaketh of them generally that is to say that God who only ruleth and beareth preheminence ouer the Church and who can teach vs by him selfe or by Angels yet he doeth it by the ministery of man first to shew his good will toward vs Moreouer to accustome vs to humilitie obedience Last of all that men being bounde by this bond may better learne to mayntaine mutuall charitie betwéene themselues 2 The ministry of men is the chiefest sinewe whereby the faythfull cleaue together in one bodie Ephe. 4.10 Christe is gone vp on high to fulfill all thinges which fulfilling is by his ministers to whom hée hath committed office and giuen grace to execute that worke he disposeth his giftes to his Church Ephe. 4.13 and after a sort giueth him selfe present extending the power of his Spirit in this Institutiō that it should not be vaine or idle so the restoring of all things is perfourmed so the body of Christ is edified so we in all things grow into him that is head 3 And to this end is the dignitie therof commended to vs by the Lorde Esai 52.8 Mat. 5.15 with so excellent testimonies and the necessitie with many examples 4 When he hath set these things in order Ephe. 4.12 he prepareth to intreate of euerie order and first of Apostles Prophetes and Euangelists all whose offices are but for a tyme but the Pastours and Teachers were suche as the Churche could neuer want them 5 If we ioyne the Euangelists with the Apostles as almost they are one we shall haue two couples after a sort answering one to an other for our Teachers and Pastors haue almost all one office with the olde Prophetes and Apostles for all were sent to preach the worde Luk. 6.13 Gal. 1.1 but the Apostles and Prophets were garnished with a particular title aboue the rest 6 That he sheweth more at large in the Apostles Pastors that is to say Mat. 28.9 1. Cor. 4.1 that the ministration of the worde and Sacraments perteineth to both 7 Albeit we assigne to euery Pastor his seueral Church yet so in the meane tyme euery man is not bounde to one Church Act. 14.2 Tit. 1.5 but also he may helpe others so that publike profite so require if it be rightly done and in order 8 Bishops Priestes Pastours and Ministers with the Apostle are one and the same Phil. 1.1 Act. 20.7 he omitteth other temporary functions but there were two which alway remayned besides them that belong to the Ministery of the word are mentioned of before that is to say gouernment whereof he speaketh afterward and the care of the poore Rom. 12.8 1. Tim. 5.10 Act. 6.3 9 As concerning the care of the poore the same was committed to Deacons and widowes whereof they serued the Church in distributing to the poore the other in healing the poore 10 In the holy assembly all thinges must be done decently and in order and so he maketh him selfe way to intreate of Ministers calling 11 But the discourse therof standeth in foure pointes that is what manner of Ministers how and by whom Ministers ought to be instituted with what vsage and ceremony they are to bée admitted 1. Cor. 12.7 but he speaketh not here of an outwarde which notwithstanding is most néedefull but of an inwarde and solemne calling 12 What manner of Bishopps Tit. 1.9 1. Tim. 3.1 Gal. 1.12 Act. 1.13 and how they must
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
that the Church may adde some things to the Apostles writings and whatsoeuer the Church teacheth and decreeth is without controuersie 16 Examples which they vse for confirmation of the first one for baptisme of Infantes an other that the Nycen Councell pronounced that the Sonne is consubstantial with the Father doth helpe them nothing in this matter Cap. 9. Of Councels and their authoritie HEere because he is somewhat more rough it is not eyther because hée woulde diminishe the authoritie of the olde Councels or for that he is afrayde of them as though they made for the aduersaries side and were against vs. 2 From whence the Councels haue their authoritie that is Mat. 18.20 if they be gathered together in Christes name and what it is they are not gathered together in Christes name which casting away Gods commaundement wherein he forbiddeth to adde and take from it decrée what they will God requireth of the Prophets to teach out of his mouth 3 Against them which the more they affirme their tyrannie by counsels they thinke there remaineth no trueth in the Church Esai 56.10 vnles it be among the Priests first it is shewed that the Pastours among the Israelites were voide of the Spirite of knowledge and trueth 4 Moreouer in the newe Testament it was foretold that our age should not be frée from that euill 5 Not that he woulde euery where and that rashly without any choyce diminish the authoritie of Ministers but that no man be ignorant Ier. 18.18 al are not Pastors which bragge them selues to bée Pastors as the Papists do which prepare them selues against the truth saying as the Prophet mentioneth Come we will imagine c. 6 An other thing also which they imagine to the same ende that the Church can not stande Ier. 4.9 Eze. 7.26 vnlesse it shewe her selfe in generall councels it is shewed by examples first out of the old Testament that notwithstanding it may erre from the trueth 7 Moreouer out of the newe Testament Ioh. 11.47 2. The. 2.3 in the councel which the Scribes and Pharisies held against Christ 8 There is no absolute power to bée graunted to Councelles because they haue brought foorth many thinges very wickedly and in what state and condition they are to be counted according to Augustine 9 Councelles haue bene disagréeing from Councels as is proued by the examples of Constantinople and Nicen about Images of Calcedon also and the second of Ephesus about the impietie of Eutyches 10. 11 Some infirmitie maye bée founde in the purer Councels and they such as therin may be gathered that they are not so gouerned by the holy Ghost but that some thing happeneth to them according to the manner of men least we giue too much credite to men 12 The Romanistes are miserably deceiued when they resorte to that extreme miserable shift that although the men them selues be blockishe in wit and counsel and most wicked in minde and will yet the worde of God remayneth which commaundeth to obey rulers but the rulers ought to take no more vppon them than Iosua had they shall therefore be spirituall rulers to vs that bowe not from the Lord neither on the one side nor to the other as for the false rulers wee néede not Ier. 23.16 Mat. 7.15 neither ought we to obey 13 That which is hitherto spoken doeth chiefly tende to this ende to shew howe muche the authoritie of Councels is of force in the former Chapter of doctrine 1. Cor. 14.29 that is in erecting new doctrines but nowe hée sheweth what force they haue in the last that is in the interpretation of the Scripture 14 To whome although hée graunt very muche herein yet he denieth that the Romanists can ouercome the which they woulde whether they belong to interpretatiō or approbation of Scripture Christe commaunded all shoulde drinke of one Cupp Mat. 26.26 1. Tim. 4.1 but the Councel of Constance forbadde it and willed the Priest only to drinke of it Paule calleth the forbidding of mariage Hebr. 13.4 the hypocrisie of Deuils and pronounceth it holie among all men but they forbid it Cap. 10. Of the power of making lawes wherin the Pope and his haue vsed a most cruell tyrannie and butchery vppon soules FIrst he treateth as it were generally of humane restitutions from the first to the eight secondly of Papisticall ceremonies from the nineth to the six twentie thirdly of good and lawful from the seuen twentie to the two and thirtie 1 Nowe in that hée entereth this disputation whether it is lawfull for the church to binde consciences by their lawes Mat. 23.6 this is the state of the question to contende against Ecclesiasticall traditions lately brought in not the politike lawes 2 Which although they fayne them to be lawes of libertie a swéet yoke a light burden yet indéed they are not only harde but also impossible to be kept Paule durst not laye any snare vppon men at all 1. Cor. 7.25 for he sawe what a wound of consciences woulde thereby procéede 3 But the better to expounde this question first hée sheweth what a conscience is Rom. 13.1 which is also bounde with politike lawes the definition may be gathered of the proper deriuation of the worde as when the mynde doeth conceaue the knowledge of thinges it is sayde to knowe so when we haue a féeling of Gods iudgement as a witnesse ioyned with them which doeth not suffer them to hide their sinnes but they brought accused before the Iudgement seate of God that feeling is called conscience for it is a certayne meane betwéene God and man Rom. 2.15 4 And as workes haue respecte vnto men so the cōscience is referred to God this he excellently painteth out by two examples 2. Tim. 1.5 so that conscience is nothing els but the inwarde purenesse of the heart 5 But séeyng hée will not haue consciences tyed with such humane lawes hée sheweth in what sense Paule teacheth that wée muste obeye Magistrates for conscience sake distinguishing betwéene the generall and the speciall 6 But comming to the questiō where agayne hée sheweth more plaine what the state of the question is he denieth that the Bishoppes are appoynted law makers ouer the faythfull that may of them selues prescribe a rule to lyue by or compell to their ordinances the people committed to them 7 Séeyng the Lorde hath contained Iam. 4.12 Esai 35.22 in his lawe the perfecte rule of well liuing and for two causes doeth kéepe it to him selfe only to be our lawe maker and therefore hée is the King of soules to whom belongeth the power to saue and destroy Iam 4.12 Esai 33.22 8 Which seuerally hée expoundeth more at large that by consideration of both he may teach that suche constitutions of men are contrary to the worde of God The first of them is that his will may be a perfect rule of all righteousnes and holines this Paul vseth in
it 50 The other thrée Cap. 18. Of the Popish Masse by which sacriledge the Supper of the Lorde hath not only beene prophaned but also brought to naught FIrst he sheweth howe many wayes the Masse is a wicked Sacriledge not to be borne with from the first to the seuenth Moreouer of the beginning of the Masse 8. 9. Thirdly hee treateth thereof specially because it is called a Sacrifice from the 10. to the 12. Fourthly hee ioyneth by that meanes a more ample treatie of the sacraments from the 13. to the 18. Last of all hée maketh himselfe way to the next treatise of fiue Sacraments 19. 20. 1 The very action of the Masse was so instituted that vnder what colour of good soeuer it lay hid yet it was most wicked sacriledge as appeareth plainely by the fiue properties which it hath 2 The first is that whosoeuer ministreth the Masse Heb. 5.5 Psal 110.14 must necessarily bee a Prieste but that cannot bee without Christ his great reproche which is ordeined the onely and eternall Priest 3 The second because it treadeth vnder foote the crosse and passion of the Lorde Heb. 9.11 while it erecteth another Sacrifice and when they thinke to haue two starting holes yet they can escape neither of both 4 The place of Malachie doth make nothing for sacrificing Masse for it was no new thing among the Prophetes when they speake of the calling of the Gentiles to expresse by the outward ceremonie of the Law the spiritual worshipping of God to which they exhort them that they might the more familiarly declare to the men of their age that the gentiles should be called vnto the true felowship of religiō Like as also they are wont altogether to describe by figures of their lawe the trueth that was deliuered by the Gospell Esd 19 2◠As for the place of Esdras it is fulfilled in Christ 5 The thirde because it putteth out of remembraunce the true and onely death of Christ and thrusteth it out of mans minde Heb. 9.16 The Masse sheweth it selfe a new Testament therefore it requireth his death 6 The fourth bicause it taketh from vs the fruite which returned to vs by the death of Christ 7 The fift because it weakeneth and breaketh the Sacrament whereby the remembrance of Christes death was left and that many wayes 8 From whence the name of Masse came 1. Cor. 10.16 it doeth not sufficiently appeare but the same repugneth directly with the institution of Christ 9 The better to conuince the same first he generally affirmeth that suche purenesse was vnknowne to the purer Church Heb. 5.4 Moreouer he sheweth howe wrongfully it is thought to be a sacrament 10 Many of the old writers haue called the supper a sacrifice but not in that sense which mainteineth this sacrilege for they vnderstoode nothing else but a remembrance of the true and onely sacrifice which Christ acomplished on the crosse Gal. 3.1 11 Yet some of them bent too muche to the shadowes of the law and therefore they lean themselues wholy vpon nothing more safe then on the word of God whereof is this a Supper 12 There is great difference betwene Moses Sacrifices and the Lords Supper and in what they differ 13 But to the intent this disputation shoulde be more manifest and plaine and frée from the false malitious allegations of the enuious he taketh vpon him to dispatch in few words what hitherto he signifieth by a sacrifice and what by a Priest the Sacrifice that is to say another washing away of sins another giuing of thankes Exo. 29.70 according to the former sense is nothing else but the death of Christ 14 In this sense neither the Supper of the Lorde is a Sacrifice Heb. 5.4 nor theyr Priestes can bée saide to administer it 15 That vanitie Plato doth sufficiently rebuke where very merily hee laugheth them to scorne who leaning to such Sacrifice liue carelesly that thinke their punishments are redéemed by such Sacrifices 16 Vnder the other kinde all the duties of Godlinesse belong to God and the offices of charitie to our neighbor Mala. 1.11 Rom. 12.1 but it is occupied only in the magnifiyng and exalting God and may not be separated from the Church 17 Such workes were not only notable in the newe Testament Psalm 141.2 but also in the olde name of Sacrifices in this sense all the faithfull are Priestes 18 After hee hath thus laide these things hée concludeth that the abhomination of the Masse is more cleare that no man can bée ignorant thereof the cuppe is suche as hath made the kings of the earth drunken and Helen herselfe 19 Hee repeateth briefly a summe of them which is profitable to kéepe of the two sacramentes and also sheweth why the Supper should so often be iterated Esay 40.13 Rom. 11.34 and not the Baptisme and that no other may erect newe Sacraments 20 The faithfull ought to be contented vnder the kingdom of Christ with these 2 Exo. 26.13 1. Cor. 10.3 howsoeuer diuers were geuen to the Iewes and to this end these are called newe times least any man deceaue him selfe with a vaine expectation of some newe doctrine or reuelation Cap. 19. Of the fiue falsly named Sacramentes where is declared that the other fiue which haue beene hetherto commonly taken for Sacraments are not Sacramentes and then is shewed what manner of things they be FIrst he sendeth foorth generally certaine things of the vniuersall from the first to the thirde and then hee descendeth to the speciall disputing seuerally of euery one from the 4. to the 37. 1 He taketh not in hand this contention about the name for desire of striuing but he is lead for waightie causes to fight against the abuse of it 2 It is not in mens power to institute sacraments and the same is in no mans power but Gods Moreouer it is profitable that some difference bee kept betwéene Sacramentes and other Ceremonies least all things passe into Sacramentes A Sacrament ought to be a witnesse of the good will of God towardes vs whereof no man nor angell can be witnesse forasmuch as none hath béene of Gods counsell 3 There can no where bée founde amōng the ecclesiastical writers the number of 7. sacraments And Augustine acknowledgeth 2. only of this sort 4 Descending to the formes and first to confirmation hee sheweth what in times past it was 5 Moreouer what afterwarde was brought in and how falsly they named it a Sacrament It may be demanded of them Mat. 12.25 as it was demanded of Iohn by Christ whether it be from heauen or from men if from men then it is vaine and trifling if from God then it is to be allowed but they can neuer doe 6 But séeing there are two thinges wherewith they are wont to defende this their rightnesse that is to say the examples of the Apostles Acts. 8.15 Iohn 7.37 custome of antiquitie As touching the first the example of
vniuersall lawe belongeth that is not onely to teache rudiments but also perfection from the 51. to the 59. The lawe was written to teache vs more fully and perfectly that profitable and holsome knowledge both of GOD and of our selues wherein the natural lawe did instructe vs weakely and darkely 2 The Law therefore doeth deliuer vs a knowledge both of GOD and of our selues that of the first wee may learne that God of right holdeth the place of a Father and Lorde towarde vs He delighteth in righteousnesse and vprightnesse but he abhorreth wickednes both which being laide that must necessarily follow that with vnweeried labour wée flée disquietnesse and obey righteousnesse howsoeuer we as wasted detters bée not able to pay 3 By the other we beholde our filthinesse and weakenesse that being deceaued and ashamed in our selues we may séeke some other helpe 4 From hence it commeth and from no other place that God not contented to haue set before vs naked preceptes hath also ioyned promises and threatninges and both not only conteine earthly and momentary thinges but also heauenly and eternall Eze. 184.10 Leuit. 26.4 Deut. â—8 1 To conclude the threates and ordinances doe signifie Gods soueraigne purenes that can abide no iniquitie but the promises doe both witnesse his loue to righteousnesse his bountifulnesse towards vs. 5 But whereas the Lorde geuing a rule of perfect righteousnesse Deut. 12.8 Deut. 4.11 hath applied all the parts thereof to his owne wil therin is declared al fained works of vanitie and a prophanation of true righteousnesse not to bée suffered and that same approueth the things that are prescribed séeing that obedience ought to be the mother spring of al vertues 6 Now he commeth to obseruations the first wherof he would haue that we determine that the life of man is instructed in the law not only too oâ—tward honesty but also to the inward spirituall righteousnes and herein he disputeth from the coÌ„mandements or lawes Rom. 7.14 of Magistrates Matth. 5.21 7 This he confirmeth by Christs authorite 8 The second note is that there is alwaies more conteined in the commandements prohibitions then is by the words expressed yet so that we haue it not as a Lesbian rule to make of euery thing what we list but to search the end of the commandement till wée finde what the Lawgiuer doth properly witnesse doth please or displease him then also that by him wée may bée led to a contrary reasoning 9 If it be prohibitorie it doth not only forbid euill but also doth manifestly command contrary dueties This doth Christ himselfe plentifully plainely teach when he bringeth back all the commandements of the law to Loue which is much more greater then not to kill not to hate or any such like 10 And therefore God hath set down that which is most wicked in euery kind of transgression to shew what abhomination there is in euery one 11 The third point is that the law is rightly aptly diuided into two tables Matth. 22 1â— Luke 10.27 the first whereof conteineth religion without which nothing can stand perfect the other charitie to our neighbor 12 Moreouer into ten commaundements whereof the first foure are of the first table the sixe other he assigneth to the second table 13. 14. Rom. 11.36 Iere. 31.33 Matth. 22.32 Deut. 7.6 Leui. 19.2 Exo. 3.6 Amos. 12. Psalm 80.2 Esay 37.16 15 Now expounding seuerally the commandements of the lawe hée sheweth to what end the preface is prefixed in the beginning that is to say to deliuer the lawe from contempt and to this end he vseth thrée argumentes For to this ende is it that first hee taketh from them the power and right of the swoorde secondly he setteth before them the promise of grace Last of all by calling to minde of a newe benefite to binde them to him only 16 The first commandement hath not only this end that god alone should haue prehemineÌ„ce amoÌ„g the people but also doth commande first that al impietie and superstition be taken héede of secondly that God may be worshipped with true endeuour of pietie 17 In the second coÌ„mandement there are two parts the first restraineth our libertie that we presume not to make subiect Deut. 4.15 or by any forme represent God who is incomprehensible The seconde part forbiddeth vs to honor any Image for religions sake 18 The penall ordinance which followeth is set to shake of our sluggishnesses and the Lorde doth induce vs to himselfe being clothed and set out with foure titles strange ielouse a seuere reuenger and merciful Iere. 3. Oze 2. where also he specially speaketh of feruent ielousie Eze. 18.20 Iare 32.18 Esay 39.7 Eze. 18.20 19. 20 In what sense it is to be taken first that he saith he wil visit the iniquitie of the fathers vpon the children to the thirde and fourth generation When the Lord taketh away from the house of the wicked his grace the light of the trueth other helpes of saluatioÌ„ in this that the children being blinded forsaken of him doe goe on in the steppes of their fathers they susteine curses for their fathers offences But in as much as they are put too temporall mysteries and at last to eternall destruction of they are punished by the iust iudgement of God not for the sins of others but for their owne iniquitie 21 Moreouer in what sense that also is to be vnderstood of enlarging the mercy of God to a thousand generations Gene. 17.7 Pro. 20.7 22 The end of the third coÌ„mandemeÌ„t is that we should take héede of all prophanation of Gods maiestie that we reuerence him with holy worship but those things which belong to this commandement may be diuided into thrée partes that is to say that we worship God himselfe his mysteries and his workes with all reuerence Therefore this coÌ„mandement doth condemne vtterly magicall arts but here is namely intreated of an oth because therein the frowarde abuse of Gods name is most detestable 23 But hee intreateth not héere of cursings which conteine manifest reproch against god as things which are vnméet to be reckoned amongst others but of an oth that is Es 19.18 Iere. 5.7 Sopho. 15. of taking God to witnesse to confirme the trueth of our speach which if it be rightly vsed ought to be counted a kinde of godlie worship if not a wicked prophanation thereof Leuit. 19.12 Iohn 9.24 1. Sam. 14. 2. Cor. 12.3 24 But herein we offend 2. waies first if in calling the Lord to witnes we forswere our selues so reproch him 25 Or when in vsing any superfluous othes wee make him vile and contemptible Moreouer if in his stéed we put in our othes the holy seruantes of God or some other thing whosoeuer will make promise of any thing by an oth he diligently doeth or at leastwise séemeth to labour that the trueth which lieth hidden shuld come vnto light But
forasmuch as he cānot do it of himself bicause he séeth no credit is giuen to him of the hearers hée setteth his minde in calling to recorde of some true witnesse but heere it must néedes come into minde that man is a Lier and all other things corrupt and wicked so that the trueth can be found in none but in god only Herevpō it cōmeth to passe by good reason the honest godly mē so oft as néed requireth do reuerētly call god to witnes coūt it a hainous offēce to appoint any other thing in his place 26 Hee vseth thrée argumentes against the Anabaptists which detest all othes without exceptiō Matth. 5 34. Iac. 5.12 Exo. 22.11 Iohn 7.16 because Christ said Swere not at al. first bicause Christ cannot be contrary to his father that he should forbid or condemne the same which his father permitteth and commandeth Moreouer by enterpreting the place There is only forbidden vaine othes and where it is saide Swere not at all this worde All is referred not to Swere but to the formes of othes neither doth Christ in that place where he forbiddeth them to swere by heauen earth and Ierusalem speake it to correct superstition as some men falsly think but he rather confuteth their sophisticall subtiltie which thought it no fault babblingly to throwe out indirect othes as thogh they spared the holy name of God with is ingrauē in al his benefits 27 Last of all by the example of Christ his Apostles Not onely Heb. 6.16 Gene. 214. Ruth 3.13 1. King 18 1◠publike othes are lawfull but also priuate adioining offences which the law prescribeth which are there also recited 28 The fourth cōmandemēt tendeth to this end that we being dead to our own affections should be busied in the meditation of the kingdome of God and to the same meditation shoulde be exercised by such means as he hath ordeined yet it hath a peculiar seueral cōsideration frō the rest because in some respect it is shadowish and therfore abolished with the other figures neuertheles there may be thrée causes assigned of this cōmandement first God ment vnder a figure to set out to the people of Israell the spirituall rest whereby the faithful ought to ceasse from their own workes that they might suffer God to work in thē secōdly to haue one appointed day to méete together to heare the law and execute the ceremonies or at least to bestow it to the meditation of his works thirdly for seruants that liued vnder gouernment of others Number 23.22 Eze. 20.21 Iere. 17.12.27 Exo. 31.13 Nehe. 9.14 Eze. 20.12 Heb. 3.13 29 The shadowing of the spirituall rest was the principal point in the sabboth wherin is shewed that God is our sanctifier whereupon this followeth that wée must kéepe holy day least wée hinder God working in vs. 30 If any man require some secrets significatiō in the nūmber seuen the meaning is that the Lord by the seuēth day pointed to his people the future perfection of the Sabaoth in the laste day Esai 66.23 1. Cor. 15.38 whereby our whole lyfe might by continuall meditation of the Sabaoth aspire to this perfection 31 If any man mislike this secret obseruatiō of the number Esai 58.13 Rom. 6.4 Col. 2.16.17 as a matter too curious and had rather take it more simply it maketh small matter so that the Mysterie remayne which is therein principally set foorth concerning that perpetuall rest of workes yet so that the superstitious obseruing of dayes ought to be farre from Christians 32 The two latter are the causes wherby we are enduced Deu. 5.14 Ex. 25.12 1. Cor. 14 40. the Iewes Saboth being abrogated to obserue the seuenth day first because necessitie requireth that at appointed dayes we méete together to heare the worde to break◠the mystical bread and to publike praiers Moreouer that to seruants and labourers yea to cattell also be graunted their rest from their labour 33 Against certaine vnquiet Spirits which at this day complaine that Christian people are mainteyned in Iudaisme Col. 2.16 Gal. 4.10 Rom. 14.5 1. Cor. 16.2 because there is kepte some obseruing of dayes Esai 1.13.58.13 34 The old fathers haue not without choice put in place of the Sabboth day the day that we call Sunday although superstitious necessitie ought héere also to be farre of which shal be if it bee referred to the only obseruing of discipline and of well setled order 35 The ende of the fift commandement is that we reuerence them whom the Lord hath set ouer vs and that we yéelde to them honour obedience and thankefulnesse 1. Tim. 5.17 wherevpon it followeth that it is forbiddē vs to withdraw any thing from their dignitie either by cōtempt obstinacie or vnthankfulnes and to what end he maketh mention of father and mother only Ex. 21. Leui. 20.9 Leui. 10.9 Pro. 10.10 Deut. 21 1◠Mat. 15.4 Ephe. 5.1 Col. 3.20 36 It maketh no difference whether they be worthie or vnworthie to whom this honor is yéelded where also is confirmed that those thrée kindes of honour are due to him 37. 38 To what end the promise is added and in what sense it is to be taken and how farre also wee must obey our elders But I think that this promise is not only to be extended to euery singular person but much more to euery one vniuersally As this may be the meaning besides the common sense that they shal haue a happie state of a common welth so long as they obey their Magistrates but then shall they haue it most miserable so sone as they breake this commaundement which after happened to the Israelites as all men know 39 This is the summe of the sixte commandement that not only all outward violence and wrong but also anger hatred and inwarde desire to hurt 1. Ioh. 3.15 Mat. 5.22 but of the contrarie parte euerie one ought to meditate in his mynde and procure with all his power the health safetie and quiet of euery one Séeing that of anger murder riseth murder When namely he forbiddeth this hée doth manifestly forbyd all those things also from whence they are wōt to take beginning Moreouer if he kill which when he can saue doth not saue and no man saueth whom either he hateth or doeth not loue hereby also it followeth that we are murtherers also of all them whome eyther we hate or doe not loue And to this rule is the meaning of the thrée Chapters next following to be required 40 But of this thing there are two causes to speake nothing héere of the arguments which may be drawne frō our redemption in Christ that is because man is both the image of GOD and our fleshe 41 The summe of the seuenth commandement is that we be defiled with no vncleannes or lustful intemperance of the flesh and that we chastly and continently order all the partes of our lyfe but chiefly seeing the Lorde helpeth vs in this