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
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
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
present hand this he sheweth by examples and alteration of the times of the yéere 3 Then also that God doth claime and will haue vs geue him an almightinesse which we ought to imagine not such as the sophisters doe faine vaine idle and as it were sléeping but awaking effectuall working and busied in continual doing neither such a one also as is onelie a generall beginning of a confused motion Psalm 215. â— as hee woulde commaunde a riuer to flowe by his appointed chanels but such a one as is bent ready at his particular moouings And so al they that would include Gods omnipotencie within the influence of nature Psalm 8.3 Iere. 1â— 2 doe both defraude God of his glory and depriue them selues of most profitable doctrine which bringeth double fruite 4 The better to confute this letting passe the madde errour of Epicures and other like hee dealeth with them which onlie graunt a generall prouidence of God or at leastwise doe restraine it to certaine particular Actes shewing that God doth not idlely beholde from heauen what is doone in the worlde but guideth all thinges holding as it were the sterne and so is appliable to rule euery euent that nothing can happen by chaunce Gene. 22.8 Heb. 1.3 Psalm 146.9 but by Gods determinated counsell 5 This he expoundeth prosecuteth confirmeth 6 Now hauing talked of the singular prouidence of God Hie. 10.23 Pro. 20.24 Exod. 21.13 Psalm 75.7 which is occupied in thinges without life he goeth to that which putteth foorth it selfe in gouerning of mankinde proouing that both euery action of all men and varietie of euery state is by Gods special determination Exod. 19.13 Iona. 1.6 Psal 10.4 â—07 25 7 And also the very particular successes are generally witnesses of Gods singular prouidence for they are such as neuer arise without Gods speciall commaundement as when hée woulde cast Ionas into the Sea hee sent out a winde to raise vp a tempest 8 Neither is this doctrine all one with the opinion of the Stoikes about Fatum or destinie For he doth not as the Stoikes do imagine a necessitie by a certaine perpetuall knot entangled order of causes which is conteined in nature but hée maketh GOD the Iudge and gouernour of all thinges who now executeth by his power that which in time past he had decréed in his wisedome and so with God nothing doth happen by fortune or chaunce and chance fortune are Heathen wordes as by Basilius Magnus and Augustine appeareth 9 Yet this doth not hinder that according to the manner of men Iohn 14.5 1. Sam. 6.9 1. Sam. 23.26 it may neither bée saide nor be in many things both chaunce and happening Because the order reason end and necessitie of those thinges which happen doth oftenlye hid in Gods counsell and commeth not vnder mans knowledge Such is the reason of the happening of thinges to come as is shewed by most cleare examples Cap. 17. Whervnto and to what ende this doctrine is to be applied that wee may be certaine of the profite thereof IN this Chapter there are two parts whereof in the former hée deliuereth the doctrine from the first to 11. in the last he taketh away two obiections froÌ„ the 12. to the 14. As touching the doctrine although in the beginning of the first sectioÌ„ he set down thrée things yet he doth it not to this end to assigne to euery one his proper place in the handling therof which therefore I shew that no man shoulde looke for that and so make his labour wéerisome to him but only as it were to drawe out all that he hath gathered together as it were out of a fountaine whatsoeuer afterwarde he shall disputâ— of in the former part of the Chapter 1 Although the causes therof which happen are hidden froÌ„ vs yet is it not méete that wee shoulde thinke mans matters to bée turned and whirled about with the blinde sway of fortune and be stirred vp to murmure against GOD Psalm 40. â— Iob. 9.3 as though he did rashly cast all mens matters hither and thither but wee shoulde reuerence his secret iudgements and rest vpon his will as vpon a most iust cause of all things 2 Neither doeth that hinder which some obiect that it is wicked Psalm 36.8 Rom. 3.11.35 Deut. 29 2â— Iob. 26.14 that in gouerning the worlde we imagine an other will in God after his secret iudgements then is declared vs in the Law and the Gospell for wée must distinguish betwéene the wisdome that abideth in God and the manner to be wise which he prescribeth to men 3 Yet this doctrine doeth neither maintaine their impietie that lay the fault of their wickednesse vppon God nor yet their arrogancie which leaue it in the middest 4 And that this may the better appeare Prou. 6. â— séeing al those things which they are wont to obiect against this point of doctrine may be referred to the time to come or time past first as touching things to come hée sheweth that mens deliberations doe agrée with Gods prouidence The heart of man saith Solomon purposeth his way but the Lorde doth direct his steppes meaning that wee are not hindred by the eternal decrées of god but that vnder his will we may both prouide for our selues and dispose all things belonging to vs and that is not without a manifest reason for hée that hath limitted our life within appointed boundes hath therwithal left with vs the care thereof hath furnished vs with meanes and helpes to preserue it hath made vs to haue knowledge before hande of daungers that they shoulde not oppresse vs vnware hée hath geuen vs prouisions and remedies 5 Moreouer as touching thinges past their reasoning is vnsauorie and foolishe which woulde haue wickednesse too bée vnpunished in the authours them selues because they are not committed without Gods disposition 6 Such therefore is Gods prouidence that the mediation thereof may easily shake away all cauillations or frantike errours Psalm 55 2â— 1. Pet. 5.9 Zach. 2.8 Esay 26.2 Matth. 10.29 and also bringeth to passe that whosoeuer is munited héerewith can attribute nothing to fortune But much more whether hée haue to doe with men or with other creatures on both sides hée doubteth not but Gods prouidence doeth waite to preserue him 7 Moreouer being sufficiently persuaded of Gods goodwill towards him hée also adioineth those testimonies Exo. 3.21 3. King 22.20 2. Sam. 17.7 Iob. 1.12 which teache that all men are vnder his power whether it bée to winne theyr mindes to GOD his will or to restraine theyr malice that it may doe no hurt of which sorte some examples are recited And so being likewise persuaded of his power also first whatsoeuer doth prosperously happen hée ascribeth that wholie to be receiued of God 8 And also if any aduersitie hapened Gen. 45.8 Iob. 1.21 2. Sam. 16.10 Psalm 38.10 Ephe. 6.12 by and by also woulde hée héere lift vp his minde to GOD
Psalm 112.7.9 but as they may be applyed to the open shewing of the heauenly glory Séeing héere they are oppressed with all kinde of euill 17. 18 And in this sense haue all the faythfull receiued these promises Psalm 17.15 Iob. 21.13 Psal 49.7 Prou. 10.7 that they might lift vp their eyes to Gods Sanctuary wherein they had that layd vp in store 2. Sam. 29. Eze. 2. l. 10.33 which appeareth not in the shadow of this present life 19 Eightly that Iob hath openly disputed hereof Iob. 1◠25 neither can any man here carpe and say that these were the sayings but of a fewe and for that cause it cannot plainely bee prooued héereby that such doctrine was not among the Iewes receiued which how foolish it is he sheweth 20 Last of all if I come downe to the latter Prophetes the victorie is very easie because howe much the néerer it drue in processe of time to the ful performance thereof with so much greater increasments of reuelation he did day by day more brightly shew it but chiefly if this one thing be obserued that so oft as the Prophets do call to mind the blessednes of the faithful people it was not to the intent they should search the same in this present life but that in temporall benefites as by certaine portraitures they should conceaue such in their mindes as might rauish them out of the elementes of the world and the age that shall perish 21 This he plainely sheweth by one example taken out of Ezechiell of the drye bones which serued to correct their incredulitie at the time Eze. 37.4 Esay 26.19 to shew howe farre the power of the Lorde extended beyond the account of the people 22 There are also some places in the Prophetes that without any couering doe shewe the immortalitie to come Esay 66.22 Dani. 12.1 that is prepared for the faithfull in the kingdome of God 23 The conclusion of the whole chapter where againe are alledged certaine testimonies of scripture for a more fuller confirmation Matth. 8.12 Acts. 3.29 2. Cor. 3.14 as well the Saduces as the Iewes are reprehended Cap. 11. Of the difference of the one testament from the other THere are fiue differences betwene the olde and the newe Testament which rather belong to the manner of ministration then to the substance of them The first was that in the olde testament the Lorde exhibited shewed the heauenly inheritance to bée viewed and tasted of vnder earthly benefites but nowe hée straightly directeth our minds to the same forsaking such inferiour helpes Gal. 4.1 2 This doeth better appeare in a similitude which the Apostle hath put of a young heire within age which being not able to gouerne him selfe followeth the guiding of the Tutor to whose custodie hée is committed The same inheritance was appointed them that is appointed vs the same custome was among them but whereof the age was childish Gene. 15.1.10 Psal 37.26 Psalm 106.5 Iob. 18.17 therefore the Lorde kept them vnder his scholing that hee gaue them not the spiritual promises so naked and openly but as it were shadowed with earthly promises 3 And for this cause the fathers estéemed this life and the blessing thereof sometime of great price 4 The difference is that the olde testament Psalm 110.4 Heb. 7.11 Matth. 26.20 while it shadowed all thinges in Ceremonies in the absence of the trueth it did shewe only an image and shadowe in stéede of a bodie but but the newe Testament geueth the trueth present and the sounde body it selfe 5 And herevpon it commeth to passe that we are saued by the scholing of the lawe to bée led vnto Christ Gal. 3.24 Matth. 11.13 Col. 1.9 6 Neither doth that make against vs that there can scarcely any one be found in the Christian Churche that in excellency of faith Matth. 13.17 Luke 10.13 1. Pet. 1.2 may bee compared with Abraham or that the Prophetes excelled in such force of spirite that euen at this day they lighten the whole worlde withall 7 The third difference is that which is taken out of Ieremie Paul Iere. 31.31 2. Cor. ◠5 of putting the law of God in the bowels of the faithfull and writing those things in their heartes whereof he generally entreateth first 8 Then he compareth euery thing by it selfe by péecemale where also you may finde a good and substantiall comparison betwéene the Law and the Gospell The olde is literall because it was published without the effectuall working of the spirite the new is spirituall which the Lord hath spiritually engrauen in the hearts of men The olde lawe is deadly because it can doe nothing but wrap mankind within the curse The newe is the instrument of life bicause it deliuereth from the curse and restoreth into fauour with GOD. The old law is the ministerie of damnation because it condemneth all Adams children of vnrighteousnes The new is the ministery of righteousnesse because it reuealeth the mercy of God by which wée are made righteous 9 The fourth difference is that the scripture calleth the olde Testament Rom. 8.18 Heb 12.18 Gal. 4.21 the testament of bondage for that it engēdereth feare in mens mindes but the newe is called the Testament of libertie because it raised them vp to confidence assurednes When the same is shewed by thrée arguments he wipeth away the obiection 10 Those thrée last differences are comparisons of the Law the Gospell but the first is farther extended that is to the promises which were shewed before the lawe which hée sheweth out of Augustine are not to be reckoned vnder the name of the olde testament seeing they which had them were directed to the mediator as also the Fathers which afterward liued vnder the old testament Augustine had regard to the saying of Ierome Paule where the old lawe is seuered from the worde of mercy and grace Iere. 31.31 2. Cor. 2.3.4.5 Matth. 11.13 Our Sauiour Christ doeth make distinction betweene the clearenesse of the Gospell and the darker distribution of the word that went before 11 The fift difference that the olde Testament did belong to one people only Deut. 31.8 Acts. 14.16 The newe Testament to all men For he suffered other nations to walke in vanitie as though they had not any entercourse or any thing to doe with him neither did hee to helpe their destruction geue them that which was only the remedie namely the preaching of his word Israell was then the Lords sonne his owne darling other were strangers Israel was knowne to him receaued into his charge protectiō other were left to their owne darknes Israell was sanctified by GOD other were prophane Gal. 4.4 Ephe. 2.14 Psalm 2.8 Israell was honored with the presence of god other were excluded from comming nigh to him tyll the fulnesse of time Phi. 2.9 Matth. 15.24 Col. 10.11 12 By occasion whereof he ioineth rather a substantiall than an
strengthened And when he taketh occasion of the Iewes fall to exhort him that standeth to take héede that he fall not Rom. 11. â—â— he doeth not therfore byd vs wauer as though we were not therby assured of our stedfastnesse but only he taketh away arrogant presumption rashe trusting too much in our own strength that after the thrusting out of the Iewes the Gentiles being receiued into their place shoulde not too much outragiously triumph against theÌ„ Albeit he speaketh not only to the faithful but also in the same saying compreheÌ„deth the hypocrites that gloried only in the outward shewe 23 Neither doth this hinder Phi. 2.12 Psal 5.7 Pro. 2â— 14 that we are commanded with feare trembling to worke our saluation when he requireth nothing els of vs but that we shuld accustom vs with much abasing of our selues reuerently to looke vpon the mightinesse of God And there is no cause to the contrary but that the faythful may at one tyme both be in feare 〈◊〉 3. â— also enioy most assured comfort in respect that sometime they turn their eyes to behold their own vanitie and sometymes they cast that thought of their minde vppon the trueth of God as also on the contrary vnsensiblenesse and carefulnesse hath place in the reprobate 24 Yet doe we not so make roume to them which howe soeuer they graunt that so oft as we looke vnto Christ wée finde in him full matter to hope wel yet would they haue vs wauer and stagger in beholding our own vnworthines for they so place conscience betwéene hope and feare that it altereth from the one to the other by enterchaungeable times and courses Fayth therevppon giuing place to desperation but it is sure that Christ with his worthinesse hath brought to passe that our vnworthines should neuer come in the sight of God Rom. 8.10 therfore of our vnworthinesse there can aryse no dispaire or doubt that at any tyme it shoulde holde any gouernment in the mindes of the faythfull 25 This hée confirmeth by the testimony of Bernard who saith that in studiyng the benifit of God vpoÌ„ the soule he findeth two thinges as it were contrary If I behold sayth he the soule it selfe as it is in it selfe and of it selfe I can say nothing more truely of it than that it is vtterly brought to naught it is loaden with sin couered with darkenes entangled which deceitful entisemeÌ„ts itching with lusts subiect to passioÌ„s filled with illusions alway enclined to euil bent to all kind of vices finally full of shame and confusion Esai 64. â— Now if all the very righteousnesse of it béeing looked vppon by the light of the trueth bée found like a cloth stayned with floures theÌ„ what shall the vnrighteousnes therof be accompted If the light that is in vs Mat. 6. â—3 be darknes how great shal the very darknes be What then man is mad vnto vanitie is brought to naught and is nothing But howe is he nothing whome God doth magnifie Barn in Hâ—nai 5. of the dedication of the Temple how is he nothing towards whom Gods heart is set brethren let vs take heart againe Though wée bée nothing in our owne hearts peraduenture there may somewhat of vs lye hidden in the hart of God O Father of mercyes O Father of the miserable howe doest thou set thy heart toward vs for thy hart is where thy treasure is But howe are we thy treasure that are nothing All nations are so before thée as if they were not they shall be reputed as nothing Euen before thée not within thée so in the iudgement of thy trueth but not in the affection of thy pittie Thou callest those thinges that are not as though they were Therefore both they are not because thou callest those things that are not and also they are because thou callest them for though they are not in respect of themselues yet with thée they are according as Paule sayth Rom. 9.12 not of the workes of righteousnesse but of him that calleth Pro. â— 7 Psal 100 1â— Pro. 10.5.14 Mal. 1.7 26 This feare also procéedeth from a double vnderstanding that is to say to honor or reuerence God as a father to feare him as a Lord how so euer hée putteth a difference betwéene them yet he confoundeth both together 27 That which Iohn sayth the feare is not in charitie 1. Ioh. 4.8 c. maketh nothing against this for he speaketh not of willing or childlike feare but of constrayned and seruile feare for the wicked feare not Gods displeasure Eph. 5.6 Col. 3.6 but his punishment and wrath and that truly as though it did hange euery houre ouer their neckes but the faythfull feare not so much punishment as displeasure neyther doe they that truely as though some punishment did hange ouer them but they beware least they procure it 28 After he hath made perfect the second member of the definition he commeth to the third that is to say to that which he sayde had respect vnto Fayth Gods good will in which word he enterpreteth is assigned whatsoeuer belongeth to perfect felicitie Es 80.4 Esai 2. â—â— Séeing the Scriptures doe determine in this one the saluation because God banishing away all enmities hath receiued vs into his fauour The grace of God then is the spring of all good thinges as wel belongyng to this lyfe as to the lyfe to come and those thinges are brought to passe in this lyfe Psal 63.4 Rom. 8.35 that not only prosperitie but also aduersitie are blessed because they are turned to helpes of our saluation 29 The fourth member hée hath made the frée promise of God sheweing that it is the foundation of Fayth whereof hée rendereth a reason for because Fayth although in all poyntes it embrace the worde of God yet properly it beginneth at a promise therein continueth Rom. 10.8 Rom. 1.6 2. Co. 5.18 and therevpon endeth and in that sense is not the law but the Gospell called of the Apostle the word of Fayth 30 Neyther yet is Fayth in this restraint diuided and one only peace taken holde off as some maliciously alledge séeing it is graunted that Fayth hath respect to all the partes of Gods worde Hebr. 11.7 neyther is it our meaning to shewe any other then these two that Fayth neuer stedfastly standeth vntill it come to the frée promise and that wée are no otherwyse reconciled to God by it Rom. 10.8 but because it coupleth vs to Christ fréely offering saluation 31 Herevppon may be gathered Psal 9.11 Psal 109.43 Rom. 4.21 2. Tim. 1.18 Psal 43.1 that Fayth doeth no lesse neede the worde then the fruite doeth neede the lyuely roote of the trée yet in the meane time the power of God is not excluded but the beholding thereof in this cause necessary but no idle but an effectuall power must be conceiued Last of all we must take héede that wée passe not beyonde the limites
faith and workes doe so differ among themselues that when the one is established the other must néedes be ouerthrowne 14 The subtill shift that the Sophisters thinke they haue when they attribute this to those works only Gal. 3.11 which are doone of those that are regenerate but not to those workes which men doe not yet regenerated without the grace of Christ is nothing worth 15 The schoole men are more grosse which teache that man is iustified not by imputation of free righteousnes but by the holy Ghost helping to the endeuour of holinesse 16 The scripture when it speaketh of iustification of faith doth leade vs to a far other ende that is to say that turning away from the looking away of our owne workes we should only looke vnto the mercy of God and perfectioÌ„ of Christ 17. 18 And the better to shewe the same hée alledgeth two places out of Paule to make for his purpose Rom. 10.5 Gal. 3.18 19 Thervpon he concludeth that we are iustified by faith only although this word Only be no wher in the scripture to be found and it is a foolish shift Rom. 4.2 Gal. 3.10 that they say Paul doth onely exclude Ceremoniall workes as though life had bin promised to the kéepers of Ceremonies only and a curse threatened only to the breakers of them 20 In what sense works are counted worthie the title and rewarde of righteousnesse Gal. 3.17 Rom. 4.6 and yet come not into account of iustification And although we obtaine righteousnesse not with a fained but with a true faith which worketh through loue yet it worketh not righteousnesse by charitie 21 The righteousnesse of faith is reconciliation with GOD Esai 59.7 Rom. 5.8 and therefore it consisteth vpon onely remission of sinnes 22 That is prooued both by the testimonie of the Scripture 2. Cor. 3.19.28 Rom. 4.6 and of the Fathers Augustine August de eiâ—d Dei cap. 27 saith The righteousnesse of the Saints in this world staÌ„deth rather in forgeuenes of sinnes then in perfection of vertues Bernard Bernar. in Cant. Ser. 22 saith Not to sinne is the righteousnesse of God and the righteousnesse of man is the mercifull kindnesse of God 23 Héerevpon followeth that also that man is not therefore iustified by faith â— Cor. 5.21 Rom. 5.19 bicause the same doth take part of the spirite of God but because he apprehendeth the righteousnesse of Christ as Iacob hauing not of him selfe deserued the preheminence of the first begotten sonne hyd him selfe in the apparrell of his brother and being clothed with his brothers Coate that sauoured of a most swéete smell he crept into the fauour of his father and receiued the blessing to his owne commoditie vnder the person of another so doe we lie hidden vnder the precious purenesse of Christ our elder brother that we may get a testimony of righteousnesse in the sight of God 〈◊〉 de Iaco â—ita beata Ambrose saith that whereas Isaac smelt the sauour of the garments peraduenture this is ment therby that we are not iustified by workes but by faith because fleshly weakenesse hindereth workes but the brightnesse of faith which meriteth forgeuenesse of sinnes ouershadoweth the errour of déedes and truely so it is that we may appeare before God vnto saluation it is necessary for vs to smell swéetely with his odour and to haue our faultes couered and buried with his perfection Cap. 12. That to the ende we may be fully persuaded of the free iustification wee must lift vp our minds to the iudgement seate of God HE speaketh not héere of a worldly iudiciall court Esay 33.14 Psalm 130.3 Iob. 4.17 Deut. 27.26 but of a heauenly iudgement seat before that which nothing is acceptable vnlesse it be in all points whole and perfect 2 It is easie truely while the comparison stayeth on men that euery man shoulde think he hath that which other men ought to contemne But when we rise to haue respect vnto GOD then sodenly that confidence falleth to the grounde commeth to naught which he sheweth by a similitude and certain places of Scripture In the same case altogether is our soule in respect of god as mans body is in respect of heauen Luke 18.15 Psalm 43.2 Iob. 9.8 The sight of the eye so long as it continueth in viewing things that lie neéere vnto it doeth shewe of what pearsing force it is but if it once be directed vp to the Sonne then being daseled and dulled with the great brightnesse thereof it féeleth no lesse féeblenesse of it selfe in beholding of the Sonne then it perceaued strength in beholding inferiour thinges 3 And out of the Fathers but chiefly out of Augustin Bernard Augustin saith Ad. Boni lib. 3 Cap. 5 All they which grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one Mediator Iesus Christ the righteous he is the appeasement for our sinnes Super Cant. Ser. 61. Bernard saith Where is safe and stedfast rest and assurednesse for the weake but in the wounds of our Sauiour and so muche the surer I dwell therein as hee is mightier to saue The worlde rageth the body burdeneth the Deuill lieth in waite I fall not because I am builded vppon a sure rocke I haue sinned a greeuous sinne my conscience is troubled but it shall not be ouer troubled because I shall remember the woundes of the Lorde Therefore my merite is the Lordes taking of mercy I am not vtterly without merit so long as he is not without mercies Shall I sing my own righteousnesse Lorde I will remember only thy righteousnesse for he is made vnto me the righteousnesse of God Againe he saith Ser. 13. in Cauâ— Why should the Church be carefull of merites which hath a surer and safer way to glory vpon the purpose of God So there is no cause why thou shouldest aske by what merites we hope for good thinges specially when the Lorde saith Eze. 36.22.32 I will doe it not for your sakes but for mine own sake 4. 1. Cor. 4.5 Iob. 15.16 5 There is no sanctuary of saftie wherein the consciences may quietly rest them vnlesse they haue to do with the iudgemeÌ„t of god but bicause our hypocrisie is such Esay 35.6 1. Pet. 5.5 that vntil we come vnto it wée stroke and flatter our selues through an outwarde shewe of righteousnesse and examine not the vncleannesse of our heart with egall ballance Psalm 18.27 Soph. 3.11 Esay 66.2 6 And this is at length true humility as by certaine testimonies is proued Luke 18.13 Matth. 11.28 7 And is declared by the example of the Publicane 8 Arrogancie and carelesnesse ought therefore to depart from vs because euery man so much hindereth his receiuing of the liberalitie of God as he resteth in himselfe Cap. 13. That there are two thinges to be marked in free iustification THE first of them that is
was accused hée answered for himself when he was commanded by his felowes to goe to Samaria with Iohn he went 8 But although Peter excelled the other Apostles in dignitie yet it maketh nothing for supremasie in all the worlde 1 But if this were graunted that it is good and profitable that the whole world be held vnder Monarchia Yet it may not therefore be graunted that the same shoulde take place in the gouernment of the Church howsoeuer the Pope challengeth nothing else for him selfe then that hée may be the Priestly head or chiefe vicar But it is nothing vnles they shewit was ordeined by Christ Ep. 1 2â— Col. 1.18 for the Apostle teacheth that the whole mininistration is dispersed through the members and that the power floweth from it heauenly 10 Paul sometimes depainteth vnto vs a liuely image of the Church Ephe. 4.10 and commendeth the vnitie thereof yet hée maketh no mention of one head which if it had béene true the place did greatly desire 11. 12. 13 Although we graunt them this also that the Supremasie of the Churche was so established in Peter that it should alwaies remaine in perpetuall succession yet they can neuer winne this that the Sea of Rome is so settled that whosoeuer is Bishop of that Citie should beare authority ouer the whole worlde although we graunt them this that Peter was Bishop there as they say Christ himselfe the Prince of Pastours the soueraigne bishop the head of the Church while hée liued exercised his Bishoprike and in dying fulfilled the office of Priesthood at HierusaleÌ„ yet could he not purchase honour to the place if Peter got supremasie to Rome because he sate there why may not the Israelites set the seat of supremacie in the wildernes Deut. 34.5 because Moses sate there Gal. 1.8 14. 15 Much lesse if we deny that Peter sate at Rome and that more then likely for about 20. yéeres after Christes death he was at Hierusalem and from thence hée went to Antioch where he remained 7. yeeres as Gregory mentioneth And Eusebius 25. yéeres Nowe from the death of Christ to the end of Neroes Empire in whose time they say he was slaine ther is but 37. yéeres Nowe if he sate at Rome it was a very litle while as more plainely may appeare For Paule writing to the Romans as he iourneied to HierusaleÌ„ where he was taken brought to Rome wrote nothing of Peter and yet is it likely that he wrote the Epistle foure yéeres before hée came to Rome Rom. 15.15 neither doth he make mention of Peter when he rehearseth a great number of the Godly Rom. 10.4 Acts. 28.16 Now if Peter were at Rome it were a foule shame â—im for to forsâ—ke the gospel 16 Although in old time the fathers haue geuen great honor to the Church of Rome and haue reuerently spoken thereof and that chiefly for thrée causes yet they acknowledge no supremasie 17 The vnitie also which so oft they speake of as is méete doth neuer tende to that ende Cap. 7. Of the beginning encreasing of the Papasie of Rome vntil it aduanced it selfe to this height whereby both the liberty of the church was oppressed and all right gouernment ouerthrowne THE Nicen Synode gaue the first place to the Bishop of Rome among the Patriarkes it was commaunded to looke vnto the Cities adioining to it but in Councels which followed not the Bishop of Rome but others helde the Supremasie 2 In the Councell at Calcedon although it tooke the chief place yet was it by an extraordinary meanes and not obserued of the Successours and other Councels 3 Yea the auncient Fathers did not vouchsafe him such titles For Cyprian making mention of Cornelius Lib. 2. Eist 2. lib. 4. Epist 6. setteth him out with no other name then Brother fellow Bishop or in fellowe office 4 But Gregory stoutly impugneth it when the Bishop of Constantinople woulde haue circumuented him neither yet did hée challenge it to himselfe by the right of his owne seate 5 The authoritie of the Bishop of Rome grewe when not onely the godly being too much gréeued in other parts for succours sake but also the wicked being condemned of their owne Bishops for an vniust defence dyd flye thither al which the chiefe Bishop continually did gréedily receaue 6 The Ecclesiasticall power is conteined in foure pointes none of these perteine to the Bishop of Rome that is neither the appointment of the Bishops 7 Nor admonitions or Censors 8 Nor the calling togeather of Synodes 9. 10 Nor the right of hearing appeales 11 Notwithstanding those Decretall Epistles which they alledge for themselues 12. 13 Although in Gregories time the authoritie of Rome was much encreased yet it tended to no other purpose then to helpe other Bishops not to hinder them Moreouer it greatly displeased Gregory that by such meane it was distracted Cap. â— 14. 15 In the Counsell at Loraine it was decreed that those Cities which in the Ciuill gouernment were the chiefe Cities of euery Prouince should be the chiefe seas of Bishops if it happned the honor of the ciuil gouernment to be remooued from one Citie to another that then the right of the Metropolitan Citie shoulde therewithall bée remooued thither Herevpon rose great strife of the seconde place betwéene the Bishoppes of Constantinople and Rome 16 Within a little after Iohn Bishop of Constantinople ayded by the fauour of Maurice the Emperor vsurped the name of vniuersall Patriarch But then Gregorie did constantly set himselfe against him yet not so that hee woulde challenge to himselfe that which hee denied to an other and was also angry with the Bishop of Alexandria Lib. 7. Epist 3â— by whom he was saluted by such a title 17 But at length Boniface the third obteined of Phocas that Rome might bée head of all Churches but this was almoste of no waight tyll at length Fraunce by euill wayes came into his power 18 From that time thinges by little and little fel to worse as Bernard with gréeuous complaintes bewayleth the Church of his time 19 And that it may better appeare if wée graunt to the Bishop of Rome that dignitie and preheminence which he had in the time of Leo and Gregory yet it maketh nothing for the Supremasie which at this day they challeÌ„ge first hée sheweth that there are foure principall pointes wherein they are wont to exercise their tyranny Moreouer also he addeth certayn other thinges belonging to this selfe same argument 20 Nor those thinges which they father vpon the olde fathers as they falsly imagine must bée graunted them neither was Gregorie the nienth Martin and other content with them which haue inuented them selues certaine newe thinges and those vtterly vnméete 21 Although Cyprian might be set against this so great insolencie the councell of Carthage and many things out of histories Synods and bookes of olde fathers yet by this one they may sufficiently be vrged but if they