was the guide of the people in the wildernes therefore Christ was the same GOD that was honoured among the Iewes 11 This same is prooued out of the newe Testament Esay 8.14 Rom. 9.23 Rom. 14.10 Esay 55.33 Ephe. 4.8 Psalm 57.19 and that first by suche places whereby the Apostles doe attribute many things to Christ which in the olde testament are spoken of the eternall God Moreouer by certaine other places which do simplie and openly affirme the same 1. Tim. 17. Philpi 26. Ioh. 5.20 1. Cor. 8.5 1. Tim. 16. Acts. 20.28 Iohn 20.28 12 Then also by his workes which are ascribed to him that is to say Iohn 5.17 Iere. 1.3 Esay 43.25 Mat. 9.6.4 because he worketh togeather with his father because he ordereth the worlde because he forgeueth sinnes 13 Afterward by myracles Matth. 10.8 Marke 3.15 6.7 Act. 3.6 Ioh. 5.36 10.37 14.11 Matth. 19.17 Iohn 14. 14. Esay 26.16 Esay 11.10 not only because he doeth suche thinges as argue his diuinitie but also because hée committed the disposition therof to his Disciples of his owne authoritie whervnto in the last place he ioineth certain Argumentes taken out of the Scripture which doe plentifully prooue the diuinitie of Christ that without him there is no life and in him was life from the beginning Ioel. 2.32 Acts. 7.56 2. Cor. 2. Heb. 9.24 that we are taught to beléeue in him call vpon him that the Apostle denieth that hée deliuered any other doctrine to the Corinthians than the doctrine of the Sonne And in his Epistles he wisheth the same benefite from the Sonne which he wisheth from the Father All which when he calleth a practised knowledge hée goeth thither from whēce he tooke these arguments that is from those things which being farre alienated from the creatures the scripture attributeth to him and which wée learne by a certain experience 14 As touching the Godhead of the holy Ghost Gene. 1.2 Esay 48.16 1. Cor. 2.10 12 10. Exod. 4.11 the same may be proued by two places of the olde Testament yet had hee rather learne the same by that practised knowledge that is to say first that he geueth all things growing and life of his owne proper strength both in heauen earth moreouer he regenerateth the saints into incorruptible life 15 He also approcheth to those things 1. Cor. 3.17 6.19 2. Cor. 6.16 Act. 5.3 Es 6.9 Esay 43.10 Matth. 12.31 Marke 3.29 Luke 12.10 Psalm 33.6 Esay 11.4 that when the Scripture speaketh of him it absteineth not from the calling of God And that he obteineth pardon which blasphemeth against the Sonne yet the blasphemie against the holy Ghost is neither forgiuē in this world nor in the worlde to come 16 By these promises hee prepareth himselfe to establish the Trinitie Ephe. 4.5 Math. 28.19 and first he proueth that those thrée persons are one God sith that although we are baptised in the name of the Father and of the Sonne and of the holy Ghoste yet therby we be entred into one faith and religion of one God 17 Yet this vnitie in the essence of God must so be vnderstoode that there may bee shewed in the scripture a certaine distinction of the father from the worde of the worde from the spirite Iohn 5.3 8.16 Ioh. 14.16 yet that is nothing more then a distinction but no diuision which doubtlesse can by no meanes hold the cogitations distracted but alwaies bring it to that vnitie 18 Yf anie man will searche what this distinction is hée must beware of similitudes of humane matters and that for two causes yet such distinction as wee haue marked to bee set out in scriptures is to be sought for where also he sheweth briefly what it is 19 This distinction doth not stande against but that the single vnitie of God may remain as in euery hypostasie is vnderstood the whole nature with this that euery one hath his propertie which no difference of essence doeth suffer the one to be seuered from the other but onely to be distinguished by a certaine relation and the sayinges of certaine old writers must be made to agrée which otherwise woulde séeme not a litle to disagrée 20 But the summe of al is this that we vnderstand vnder the name of God one only and simple essence 1. Cor. 12.8 Act. 2.16 Ioel. 2.28 wherein we comprehend thrée persons or hypostasies yet so that the name of God for order sake be alwaies referred in relation to the father which yet doth nothing diminish the Godhead of the sonne and the holy Ghost 21 Hitherto he hath ledde those that are willing to learne as it were by the hande but nowe he contendeth with the obstinate and contentious at the least wise to this end that the willing learners may haue whervpon stedfastly to set their féete And here truely if any where he requireth singular sobrietie that neither our thought or tongue procéede any farther then the bondes of Gods word doe extende 22 In the beginning hée professeth that he will neither make a register of heresies wherewith the purenesse of fayth in this pointe of doctrine hath in times past bene assayled neither striue any more with Arius or Sabellius but only with Seruet and certaine other of our tyme. But Seruetus heresie he taketh away in this only Section where Iohn sayeth that the worde was God Ioh. 1.1 before the world was yet created he maketh it much differing frō a conception or forme whereof Seruetus dreameth But if then also yea from the farthest eternitie of time that word which was God was with the father and had his owne proper glorie with the father he could not be an outward or figuratiue shining but it necessarily followeth that he was an Hipostasis that did inwardly abide in God and although there be no mention made of the Spirite but in the historie of the creation of the worlde Gen. 1.2 yet he is not there brought in as a shadow but as an essentiall power of God when Moses sheweth that the verie vnfashioned lumpe was sustained in him therefore he would not be an Image or representation of God as Seruetus dreameth As touching the other heresies that is to say that the Father is truely and properly the onely God and he by forming the Sonne and the holie Ghost hath powred his Godhead vppon him and so the Father is as they say the only essentiatour or maker of essence In confuting this hée is wholly to the ende of the Chapter from the twentie two to the twentie and niene 23 And first truely hée many wayes vncouereth the vanitie of this errour and proueth that it maketh nothing for them that here and there Christ is called the Sonne of God For though the name of God be commō to the Sonne yet by reason of preheminence that is sometymes geuen to the Father onely because hée is the fountayne and originall of the deitie and
the godly by the power of his holy spirite that they might knowe that the grace which they had only tasted of by hope 1. Pet. 3 1â— was then deliuered to the worlde on the other side that did more plainly appeare to the reprobate that they were excluded from all saluation 10 11 The true and naturall meaning is Esai 35.5 Act. 2.24 Hebr. 5.7 Psal 22.2 Mat. 27 4â— that in stéede of the wicked dooers it behoued him to wrastle as it wer hande to hand with the armyes of hell and the horrour of death and féeling the rigor of Gods vengeaunce and all the signes of God when he is angry and punisheth to suffer in his soule the sharpe torment of a damned forsaken man which God layeth in his anger vppon the wicked this one thing only excepted that he could not be held bounde of those sorrowes This he confirmeth by the testimonies of the Scripture and auncient Fathers 12 This exposition hée defendeth against them Hebr. 4.15 Mat. 26.39 Act. 24.2.24 Mat. 27.47 Iob. 12.7 which maliciously cry out that by this meanes not only vnordinat troubled affections but also desperation it self is ascribed to the sonne of God shewing that Christ was so tempted in all pointes like vnto vs that yet he suffered not these thinges by violence or compelled neyther did hée at any tyme sinne neyther fell into any vntemperancie 13 Comming to the resurrection hée proueth that it is vnperfect whatsoeuer we haue of his death vnlesse the doctrine of his resurrection be had in mind although sometyme our saluation bée only ascribed to his death and so of the contrarie 1. Cor. 15.17 Rom. 8.34 Rom. 6.4 Col. 3.5 Col. 3.2 Therefore so often as mention is made of his death only there is also comprehended that which properly belongeth to his resurrection and the like figure of comprehensioÌ„ is there in the worde Resurrection as ofte as it is vsed seuerally without speaking of his death Finally there ariseth a triple commoditie thereof that both hée hath gotten vs righteousnesse before GOD and are euen now by his life renued vnto newnesse of lyfe and also that it is an earnest to vs of the resurrection to come Ephe. 4.10 Ioh. 7.37 Ioh. 16.7 Mat. 28.20 Act. 13.19 14 As concerning his ascention into heauen thereby he beginneth at length his kingdome Séeing also after hée was ascended into heauen when hee had forsaken the earth Mar. 16 1â— Hebr. 1.1 hée powred a more greater aboundance of his spirit and aduaunced his power more greater both in helping his also in ouerthrowing his enemies yet so is he now absent according to the presence of his bodie that hée is euery where present according to his Maiestie with more present power doeth gouerne heauen and earth 15 Herevpon it foloweth Ephe. 1 2â— Phi. 2.9 1. Cor. 15 2â— Eph. 4.15 Act. 2 39 Heb. 1.7 Act. 7.50 that which is presently added that he sitteth at the right hande of his Father spoken by way of similitude taken of Princes whereby his blessednesse is signified but much more those offices to rule and gouerne are committed vnto him that both heauenly and earthly creatures may with admiration looke vppon his Maiestie be gouerned with his hande beholde his countenaunce and be subiect to his power and it forceth not that Steuen sawe him standing because we speake not here of the gesture of his bodie but of the maiestie of his dominion so that to sit is nothing els but to be chiefe Iudge in the heauenly iudgement seate Eph. 2. â— Hebr. 7.25 Rom. 8.34 Ephe. 4.6 16 Hereof Fayth gathereth a triple commoditie First the Lorde by his ascending into heauen hath opened the entrye of the heauenly kingdom which was shutte vp by Adam Moreouer that hée sitteth with his Father as a Patrone Intercessour and continuall Aduocate c. Finally that his power beyng powred from thence vnto vs hée worketh many thinges excellently in vs. Act. 1.11 Mat. 24.30 Mat. 25.31 Hebr. 9.27 1. Tim. 4.1 17 As concernyng the returne of Christ to iudge the quick and the dead First hée briefly expoundeth the doctrine it selfe Secondly hée sheweth in what sense they are called quicke which shall bée found alyue at that day because some of the olde Fathers haue doubted in the exposition of the same worde 18 What a singular coÌ„fort thereof ariseth to vs Rom. 5.33 Ioh. 5.22 when we heare that iudgement is in his power which will be our gentle Prince head and Patrone And what is to be thought of this Apostles Créede 19 Of these things which are before spoken Act. 4 1â— Hebr. 12.17 Gal. 3 1â— it is manifest that the whole summe of our saluation and also euery parte are comprehended in Christ And therefore we must so much the more héedily beware that we drawe not away from him any parte thereof be it neuer so litle And the same is to bende from the right way if we bende any part of our thought any way although we chiefly respect him Cap. 17. That it is truely and properly sayd that Christ hath deserued Gods fauour and saluation for vs. CHrist is not only the instrument or minister of saluation Act. 3.10 but also the Authour and Prince neyther is Gods grace obscured by so saying because the merite of Christe is not sette agaynst the mercy of GOD but hangeth thereon that both maye well stand together for those thinges which are orderly set one vnder an other can not disagrée Aug. li. 1. de praâ—â—st Sanct. The most cleare light of predestination and grace is our Sauiour him self the man Christ Iesus which hath obteyned so to be by the nature of man which is in him without any deseruing of workes or of Fayth going before hée that made of the séede of Dauid a man righteous that neuer shoulde be vnrighteous without any deseruing of his will going before Aug. de bonâ— perseuerent Cap. vlt. euen the same doeth of vnrighteous make them righteous that are the members of the head 2 These two that is to say the grace of God and the merite of Christe may well stande together Ioh. 3.16 Col. 1.20 2. Cor. 5 19 Ephe. 2.16 2. Cor. 5.21 as is proued by diuers places of Scripture which knit them together and so truely that they graunt that Christe doeth giue somewhat of his owne because this praise is giuen him seuerally from his Father that it is his grace and procéedeth from him 3 As concerning the beginning of the cause â—â—m 5.11.19 hée proueth by certayne witnesses of Scripture that Christe by his obedience hath deserued fauour for vs with his father 4 The better that this same thing may appeare 1. Iohn 15. Luke 22.20 Ioh. 1.29 Heb. 9.22 Gal. 3.13 Esay 53.57 1. Pet. 2 2â— he sheweth that it happeneth to vs by the death of Christ or the sheding of his blood 5 And so truely that he hath not obteined
it fréely but hath paid a price to deliuer vs froÌ„ the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3â— Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without theÌ„ and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. â— 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner â—oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 â—â—ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates froÌ„ the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before froÌ„ the 14. to the 40. Last of all by the apostles authoritie he briefly coÌ„firmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues froÌ„ the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2â— 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thaÌ„ in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to
by the law the contrary may not be forgeuen But it is to be vnderstoode of them that with aduised vngodlinesse haue choked the light of the holy spirite haue spit out against the tast of the heauenly gift haue estranged them selues from the sanctification of the holy ghost haue troden vnder foote the worde of God the powers of the worlde to come And where he saith there is left no sacrifice for them that sinne willingly after the knowledge of the trueth receiued he doth not deny that Christ is a continuall sacrifice to purge the iniquities of the holy ones which he sheweth in the whole Epistle but he saith Heb. 10.16 that there remaimaineth no other whē it is once forsaken and it is forsaken when the trueth of the Gospel is of set purpose renounced 24 In that it séemeth very hard to som that any at al are put away frō remission which flie to beséech gods mercy is thus wiped away Pardon is not denied to thē that repent but by the iust iudgement of god it is denied the reprobate for their vnthākfulnes Zac. 7.42 Eze. 18 2◠that they should at any time rise to repentance If on the contrary they séeke that the reprobate sometimes do crie vnto the Lord with howling wéeping the same is no true repentāce or inuocatiō but only a miserable carefulnesse and horrible torment which doth constraine them vnwillingly to God 25 If on the other side may be obiected that the wicked sometimes obteined pardon by their fained repentance and God was appeased yet must it bee vnderstood that god spareth no hypocrites at any time 1. Kings 28.29 Gen. 27.18 Psal 78.36.37 any otherwise but that the wrath of God shoulde continually lye vpon them and the same is doone not so much for their sakes as for common example whereby the godly vndoubtedly are more easily encouraged to an earnest correction of life and their pride is more gréeuously condemned that stubbornely kicke against the pricke Cap. 4. That all that the Sophisters babble in their schooles of penance is farre from the purenesse of the Gospell where is entreated of confession and satisfaction FIrst in generall and in summe hée toucheth the doctrine of the schoolemen Chapter 1. Moreouer hee examineth all the partes thereof Contrition 2. 3. Confession from the 4. to the 24. Satisfaction from the 25. to the 39. The schoolemen do vnluckily abide in the doctrine of repentaunce For first they wrongfully define it secōdly they foolishly diuide it thirdly they rayse Tragedies of light matters and with troublesome questions they entangle the mindes of the readers Last of all they entangle themselues so with a certayne saying of Hierome that they can neuer vnfold them selues out Furthermore they too grosely betray their owne blockishnes 2 When they diuide repentance into contrition of hart confessiō of mouth and satisfaction of workes and woulde haue remission of sins to depend therof First it is shewed that there can bée no such contrition as may deserue vs pardon secondly that such contrition ought not to be layde vpon mens mindes specially to that end that they shoulde not leaue of before they had payed the debt 3 No man hath at any tyme bin holpen by such contrition yet he willingly acknowledgeth and teacheth a certeyne sorowfulnesse or contrition but such as may teach vs to hunger thirst after the mercy of Christ but not such as may teach vs to discerue remission of sinnes by iust and full contrition Mar. 11.18 Esai 6.1 Luk. 4.18 whiche no sinne did at any tyme discharge As touching confession first hée sercheth whether it be by Gods law or no from the 4. to the 8. secondly hée sheweth what the same is which wée haue deliuered in the worde of God from the 9. to the 14. Lastly how foolish and vnseasoned things they are that they brable about confession frō the 15. to the 24. 4 Concerning confession there hath bin great strife betwéene the Canonists and the Schoole Diuines Gen. 3.9 Mat. 8.4 Luk. 5.14 Deu. 17.8 Heb. 7.11 these affirming that confession is by Gods lawe they deniyng But the Diuines haue wickedly wrested the Scriptures to draw their arguments to confirm their errour and the first is the place of the Lepers whom Christ sent to the priests to whom that he may answer he sheweth the reason of that true facte Christe sent that man that was healed of the leprosie to the Priest not to confession for he was not thertoo appointed but to be purged with the offring of sacrifice that the Priest might not cauill that hée did breake the lawe Mat. 20.14 Mat. 10.19 but rather pronounce the miracles of Christ that he was healed Ioh. 11.54 5 The secōd argument is also drawn from an Allegorie that is from that where they say that the Lord commanded his Disciples that when Lazarus was raised vp they should vnbinde and lose him from his bonds to this he aunswereth two waies first that it is more likely that Christe spake vnto the Iewes then to the Disciples secondly that that Allegory cannot so much be drawne to confirme confession as to counsell vs that we be ready to forgiue them whome the Lord had acquited 6 The third argument is drawne frō authoritie and from wordes spoken Mat. 3.6 Iac. 5.16 to whom he seuerally answereth First to the place of Mathewe in this wise No maruell if they that would be baptised did confesse their sins for it was said before that Iohn preached the Baptisme of repentance baptised in water to repentance whō should he haue baptised thē but those that had cōfessed thēselues sinners Baptisme is a tokē of forgiuenes of sinnes and who shoulde bée admitted to this token but sinners and they that acknowledged them selues to be such therefore they confessed their sins that they might be baptised Where Iames doeth bid vs confesse one to an other he addeth Pray one for an other he ioyneth together mutual confession and mutuall prayer therefore if wée must confesse to Priests only we must also pray for Priests only and so should others be smally beholding to vs but to let passe such trifles Gal. 3.22 Rom. 3.9 the Apostles meaning is that we shoulde laye our weaknesse one in an others bosom to receiue mutuall counsell mutuall compassion mutuall comfort one of an other then that we be naturally priuie to the weaknesse of our brethren shoulde pray for them to the Lord. 7 Confession therefore whereof hée speaketh is not of the lawe of God but although the vse thereof be very auncient yet was it alwayes frée till the tyme of Innocent the third who was about a thousand two hundred yeeres after Christe but it is shewed what and how foolishe a lawe it was but in olde ryme the vse thereof was frée and afterward in the Church of Constantinople was vtterly forbiddē by means of a Matron that playd the whore with a Deacon vnder that pretence and coulour
in the life of the faithfull there shoulde appeare an agréement and consent betwene the righteousnes of God their obedience and so they shoulde confirme the adoption wherby they are receiued to be children then also hee expoundeth in what order he will speake thereof 2 The instruction of our life standeth of two partes as the scripture painteth it out to vs the first is that the loue of righteousnesse be powred into our mindes The other that wee may haue a prescript rule that may not suffer vs to goe out of the way in following righteousnesse In cōmendation of righteousnesse the scripture hath very many and very good reasons whereof séeing some are generall and some speciall hée describeth one generall héere two wayes First we must be holy because God is holy for when we were scattered abroad like straying shéepe and dispersed abrode in the maze of the world hée gathered vs togeather againe to ioine vs in one flocke with himselfe when wée heare mention made of our ioyning together with God let vs remember that holines must be the bond He admonisheth vs also to the end wée may be reckoned among the people of God that wée dwell in the holy citie of Ierusalem which as he hath hallowed to himself so it is not lawfull that that be vnholily profaned by the vncleannes of the inhabitants Psalm 35.8 Psal 15.21.23 bicause it is not méete that the sanctuary wherin he dwelleth should be like a stable ful of filthinesse 3 First he setteth down the other generall that is to say that we may bée made like to Christe secondly hée calleth to minde many speciall reasons if the Lord hath by adoption made vs children with this condition that our lyfe should resemble Christ the bond of our adoption or if we do not giue anew our selues to righteousnes we doe not only with most wicked breach of allegeance depart from our Creator but also forsweare him to be our Sauiour Mal. 1.6 Ephe. 5.1 1. Ioh. 3. 1 Heb. 10.25 1. Cor. 6 Ioh. 15.3 Col. 3. 1. Cor. 3 Sith God hath shewed him self a Father vnto vs we are worthie to be condemned of extreame vnthankfulnes if we doe not shewe our selues to bee children sith Christe hath cleansed vs with the washing of his bloud and hath made vs partakers of his clensing by baptisme it is not séemely that wée shoulde bee spotted with newe filthinesse sithe hée hath graffed vs into his bodie we must carefully take héede that we sprinckle not any spot or blot vppon vs that are his members sith he him selfe that is our head is ascended into heauen it behoueth vs that laying away earthly affections we do with all our heart aspire to heauē ward sith the holy Ghost hath dedicated vs temples to God we must endeuour that Gods glorie may be honourably set out by vs and must not doe any thing whereby we may be prophaned with filthinesse of sinne sith both our soule and our bodie are ordained to a heauenly incorruption and an vnperishing Crowne we must diligētly trauell that the same may be kepte pure and vncorrupted vnto the day of the Lorde 4 Those are not Christians which doe sauour of nothing lesse in their lyfe and manners Ephe. 4.20 then of Christ yea they reproch Christ wonderfully 5 Neyther doeth he acknowledge thē for Christians onely whose manners breath nothing but an absolute Gospel which notwithstanding is both to bée wished and laboured for of euery one but all those which in pure simplicitie haue a desire diligently to procéede in the way of the Lord. Cap. 7. The sum of a Christiā life where is entreated of the forsaking of our selues THe first degrée is Rom. 12.2 that man shall depart from him selfe and apply him selfe wholly to the obeying of God This renuing of mind all the Philosophers were ignorant of Rom. 23.8 Ephe. 4.22 Gal. 1.20 that they think that the gouernment of the minde is in all pointes most perfect 2 Therevpon followeth that other that we search not the thinges that are our owne but those thinges which bée according to the will of the Lorde and that make to the aduancement of his glorie But where so euer the first degrée doeth not goe before there eyther most filthie vices doe raunge without shame or els if there bée any spice of vertue it is corrupted with peruerse desire of glorie 3 Hée layeth a generall description thereof out of Paule Tit. 2.11 but suche as more playnely hée may diuide the whole into certayne speciall partes Paule to lose our myndes from all snares calleth vs backe to the hope of immortalitie admonishyng vs not to stryue in vayne because as Christe hath once appeared the Redéemer so at his last comming he shal shew the fruit of the saluation that he hath purchased and thus hee driueth away the entisements that blinde vs and make vs not to aspire as wée ought to the heauenly glorie yea he teacheth that wée must trauell as men being from home in this worlde that the heauenly inheritance be not lost or fall away from vs. Rom. 12.20 Phi. 2.3 4 The forsaking of our selues which is the first part doeth partly respect our neighbours but chiefly God But as concerning our neighbours it is harde because it commaundeth chiefly two things of difficultie 1. Cor. 4.7 that is to say that we preferre them before vs in honour that we faythfully employe our selues wholly to procure their commodities here he first entreateth thereof 1. Cor. 13.4 Heb. 15.16 5 And thē of the other and by what arguments the Scripture doeth exhort vs to the same part of our office Gal. 6.10 Luk. 17.3 Mat. 5.44 6 In perfourming these offices first there is required patience least we wax weary with well doing and by what arguments the same may be brought to passe that patiently we may honour and loue others although they eyther bée vnworthie or haue euill deserued of vs. 7 This is no mortificatiō til we fulfil the dueties of charitie although wée leaue none of them vndone but doe it of a sincere affection of loue for otherwise it is wont to happen that wée doe fill our dueties with arrogancie or with vpbrayding or we subdue him whome we haue done good vnto as bounde to vs or hauing discharged one kinde of duetie we think we are deliuered from the rest 8 The deniyng of our selues in as much as it respecteth God doeth chiefly frame vs to quietnes of minde and first in searching those things which belong to this present life where we must resigne our selues and all that we haue to the will of the Lorde and yelde him the affections of our heart to be tamed and subdued 9 Therevpon it foloweth that neyther we séeke euill gaines to enrich vs nor burn in immoderate desire of earthly thinges nor yet to be troubled Psal 13◠if the end answere not to our desires 10 Moreouer the quietnesse and sufferance which he hath
of the Gospell Galat. 1 15 Moreouer that which they obiect out of Paul 1. Cor. 5.2 that wicked mē must not be suffered in our company he plainly sheweth it that it doth belong nothing to the matter bicause the iudgement of such separation belongeth not to euery man but to the Church only 16 Thirdly by Augustines authoritie most firm reasons he conuinceth such waywardnes not to procéede of a true study of holines but of a prowd false opinion Thereof Augustin giueth this counsell to godly quiet men that they mercifully correct that which they can that which they cannot patiently to beare grone mourne with loue Cont. Par. lib. 3. Cap. 1. vntill God either amend them or at haruest roote vp the tares fanne out the chaffe 17 Fourthly Ephe. 5.25 because they pretende that the church is called holy therfore may not be counted as a Church which floweth with such corruptions this also he taketh away shewing that of holynes is no otherwise thē such as is alwaies very farre in this world frō their perfectiō although one Prophet saith Ioel. 3.17 That there shall be a holy Hierusalē through which Strangers shall not passe another saith There shal be a holy temple Esay 35.8 whervnto vncleane shal not enter they are not so to be vnderstood as though there were no spot in the members of the Church but for that with their whole endeuour they aspire to holines soūd purenes by the goodnes of God cleannesse is ascribed to thē which they haue not yet fully obteined And although al mankinde is defiled corrupted by Adams sin yet out of this as it were out of a polluted Masse God alwaies sanctifieth some vesselles vnto honour that there shoulde be no age without féeling of his mercy Psalm 89.4 18. 19 Fiftly he prooueth that suche corruptiōs were of great strength in al ages in the Church yet did neither the Prophets depart frō their old Church nor the Apostles nor Christ himselfe frō that which was in their time therfore saith Cyprian Lib. 3. Epist 5 Though there bée séene tares or vncleane vesselles in the Church yet there is no cause why wee should depart from the Church we must only labour that we may be wheat we must vse diligence endeuour as much as we can that we may be a golden or siluer vessell but to breake the earthen vessels is the only worke of the Lorde to whom is geuen an iron rod. 20. 21 Last of all hée confirmeth this héereby that in the Créed remissiō of sins is so aptly ioined that it is mamifest it belōgeth to the Church the same is such that not only remitteth sins once when the Lord receaueth vs into the church Esay 33.14 Oze 2.18 but also so oft as we offend 22 Yea this may sufficiently appeare by this one thing Mat. 16.19 Iob. 20.23 that the keyes of the Church are principally giuē to this end to bestow daily vpon vs this goodnes 23 But séeing the Nouatians certaine Anabaptists against these things which in the last place he disputed of cōcerning the blemishes of the church do faine that the people of God in baptisme are regenerate into a pure and Angelicall life which can not afterward be corrupted with any filth of vices but to them that are falne after they haue receiued grace there is no hope of pardon left Mat. 5.11 First he manifestly confuteth this errour by that fourme of prayer which was instituted of the Lorde whereby they confesse them selues detters 24 Moreouer Gen. 33.18 Deu. 30.3 by certaine examples taken out of the old Testament and by Moses authoritie whē the people were falne into an Apostasie 25 And by certayne testimonyes of the Prophets Ier. 1.3 Eze. 18.23 26 Afterward also by the newe Testament and reason and testimonyes 1. Tim. 1.9 Mat. 10.38 and first by particular examples 27 Moreouer he confirmeth sheweth by generall a singular testimony out of the Psalmes and the order of the Créede whereby we are taught there remayneth continuall pardon of sins 28 Thirdly when to confirme their error they crye out saying they meane not euery sinne but voluntarie only he also ouercommeth this by thrée arguments the first whereof is taken from the sacrifices of the law where the lord commaundeth one sort of sacrifice to be offered for clensing of the wilfull sinnes of the faithful an other to redéeme their ignorance Leuit. 4. Gen. 33.18 2. Sam. 11.4 an other argument from the summe of the Gospel as of the Corinthians the third of examples as of Peter 29 Last of all least they should think that some of the fathers make for them because they woulde not that solemne repentance shoulde no more be iterated then Baptisme first this their seueritie is enterpreted Moreouer he setteth against and preferreth the moderation and facilitie graunted in his worde to the seueritie of the fathers Cap. 2. A comparison of the false Church with the true WHere falshoode and lying hath vsurped the dominion there is no Churche Ephe. 2.20 for the foundation of the Church is layd vpon the doctrine of the Apostles and Prophetes 1. Tim. 3.15 Christe being him selfe the head corner stone therfore if the doctrine of the Apostles and Prophetes by whome the faithfull are commaunded to repose their saluation in only Christ be taken away the Church must néedes fall downe 2 Sith the case standeth in such state vnder Papistry there is no church here remaining yet they buckle vpp themselues and their Churche highly with commendations to vs and dare decrée that all those are Schismatikes Heretikes which think the contrary speaking therefore of both first their succession wherwith they boast their Church he proueth is of no waight 3 Succession is nothing auailable vnlesse it haue true imitation ioyned first by examples and testimonies of Scripture In vaine they crye the Temple of the Lord. Ier. 7.4 For the Lorde doeth acknowledge no where any thing for his but where his word is heard and reuerētly obserued Eze. 10.4 Gal. 4.22 Gen. 2.1 Ioh. 18.37 Ioh. 10.14 Moreouer by reason drawne frō a similitude of Emperors Last of all he confirmeth it by Augustines authoritie who saieth the church is sometime couered with multitude of offences as with a cloude sometymes calmenesse of time appeareth quiet and frée sometimes it is hidden troubled with want of tribulations and temptations 4 Whatsoeuer thē they do pretend there is no Church where the worde of God appeareth not 5 Moreouer as touching their reproch and false accusation whereby they accuse vs of Schisme and Heresie he wipeth away the same cleane by an argument taken from a definition as well out of Augustine as out of the Scripture for they are Schismatikes Heretikes which making a diuision break in sunder the communion of the church which is holdē together with true bōds that is