vs neither is it contrary with it because this assurednes is knit together with the knowledge of our misery néedines and filthines 13 Séeing the Lorde first commaundeth to pray Psal 50.24 Mat. 6.7 and then ioyneth a promise to the commaundement they are both Rebels and Infidels whosoeuer they are that turne their backes come not the right way to the Lorde howsoeuer certaine hypocrites vnder the coulour of humilitie and modestie doe by that meanes get prayse 14 Hée sheweth by certaine selected promises Pro. 18.10 Ioe 2.32 how earnestly we should embrace the liberalitie of God fréely offered vs. Neyther is this any let that we excell not with equall holinesse as is commended in the holye Fathers to whome these promises were made and whosoeuer call not vpon God when occasion is offered are Idolaters what coulour so euer they pretende that a dreadlesse Spirite to pray agreeth wel with feare reuerence and carefulnesse and the godly are well sayde both to fall downe and lift vp their prayers 15 It maketh nothing agaynst this doctrine that God answeareth to certayne desires Iudg. 9.20 Iudg. 6.28 whereof some breake foorth of a mynde not quiet nor wel framed Other endeuoured by no word of God Other conceaued against the manifest prohibition And although suche examples are not set before vs to imitate and followe yet thereby procéedeth large fruite vnto vs and in what sense such easines of God is to bée taken 16 These foure rules of right prayer are not so exactly required with extreame rigour Psal 1◠18 Psal 85.5 that God refuseth their prayers which haue offended muche agaynst those rules as is shewed by certayne examples taken out of euery sorte yet not that the faithfull shoulde carelesly pardon themselues any thing but that in sharpely chastising themselues they should trauell to ouercome those stoppes 1. Ti. 1.5 1. Ioh. 2.1 17 Therefore for our vnworthinesse Christe is giuen vs an Aduocate and Mediatour and wée shall obtaine what so euer we aske in his name And God must be called vpon by no other name than by his owne Ioh. 16.26 18 Albeit all the Fathers from the beginning were heard by his name only yet this fauor is chiefly to be restrained by good reason to the ascention of Christe 19 Who so euer swarue from this way and forsake this entry 1. Tim. 2. ◠for them there remayneth no way nor entry to God yet by this meanes the mutuall intercession of Saintes is not excluded in the earth 20 It is a méere trifling of Sophisters 1. Ioh. 2.12 Rom. 8.32 that Christe is the Mediatour of redemption but the faythfull are Mediatours of intercession which hée rooteth vp by most plain authoritie of the scripture and Augustine Christian men sayth hée doe mutually commend them selues in their praiers he for whome none maketh intercession but hée for all hée is the onely and true Mediatour Paule the Apostle although hée were a principall member Li. cont Bat. 2 Cap. 8. vnder the heade yet because hée was a member of the body of Christ and knew that the greatest truest Priest of the church entred not by a figure into the inwarde places of the vayle to the holy of holy places but by expresse and stedfast trueth into the innermost places of heauen to a holines not shadowishe but eternall commendeth him selfe also to the prayers of the faithfull 21 That wée may not make or appointe the Saintes that are dead intercessours for vs first he proueth by most strong reason secondly because it is not only without the authoritie of the Scripture but also all other authoritie Thirdly by the filthie effects Moreouer he declareth the same by the authoritie of Ambrose and he taketh away a certayne starting hole Christe sayth Ambrose is our mouth Amb. de Isa Anima by which we speake to the Father Our eye by which we sée the Father Our right hande by which we offer vs to the Father otherwise then by whole intercession neither we nor al the Saints haue any thing with God 22 There arise out of this one errour so many signes of errour that here wée haue the nature of superstition expressed alwaies falling frō worse to worse and this hée sheweth by thrée degrées Ier. 2.18 the last of them declared by their examples and the refusall of the counsell of Carthage 23 Comming to their argumentes Heb. 1.14 first bicause they reason from the office and duetie of Angels secondly from the place of Ieremy he wipeth away both Ier. 15.1 If they will compare holy men departed to Angels Esai 10.11 Psal 34.7 they shoulde proue that they are ministring Spirits to whome is committed the ministerie to looke to our safetie to whom the charges giuen to kéepe vs in all our wayes to go about vs to admonish counsell vs to watch for vs all which things are giuē to Angels but not to them No man dare execute the office of an Aduocat before an earthly Iudge vnlesse he be admitted Why should worms then haue so great libertie to thrust vnto GOD those for Patrons to whom the office is not enioyned As for the place of Ieremy wée may reason of the contrary that neither Moses nor Samuell made intercession for the people of Israell therefore there was no intercession at all of the deade men therefore no other make intercession at all séeing they are so farre from that gentlenes goodnesse and carefulnesse of Moses therefore the meaning of the place is that if Moses had bene alyue to haue bene their Patrone Eze. 14 14. Act. 13.36 or Samuell to whose prayers the Lord shewed him selfe so tender they should haue but only deliuered their owne soules 24 And that likewise he wipeth away wherin they striue that they doubtlesse pay for vs Ecclc. 9.5.6 and that we take from them all desire of godlines which in the whole course of their lyfe breathed nothing els but charitie and mercy Gen. 28.16 Esai 4.1 25 Then he wipeth away this also that Iacob prayed that his name the name of his father Abraham and Isaac might so be called vppon ouer his posteritie First by enterpreting the place then as it were by casting againe vpon them where also an other not very vnlike that is to say howe God is prayed vnto to haue mercy on the people for Dauids sake hée casteth vppon their owne pates Iacob because hée knewe that the whole blessednesse of his posteritie consisted in the inheritance of the couenaunt which GOD had made with him he wisheth that which he seeth should be the chief of all good things to them that they accounted in his kinred for that is nothing els but to conuey them the succession of the couenant They agayne when they bring such remembrance into their prayers doe not slye to the intercessions of men but doe put the Lorde in mynd of his couenant whereby the moste kinde Father hath promised
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
the agréement of true doctrine and brotherly charitie Wherevppon Augustine putteth this difference betwéene Heretikes and Schismatikes that Heretikes indéed do with false doctrines corrupt the purenes of Fayth but the Schismakes sometime where there is lyke Fayth breake the bond of felowship for this conioyning of charitie so hangeth vpon the vnitie of Faith that Faith ought to be the beginnyng the end only rule for so oft as the vnitie of the Church is commended vnto vs this is required that while our minds agrée in Christ Ephe. 4.5 Phil. 2.25 our wills also may bée ioyned together with mutuall wel willing in Christ 6 The same he also confirmeth by Cyprians authoritie sheweth that their execrations wherewith they accursse vs haue no power or strēgth for Christ foretolde his Apostles that they shoulde be cast out of the Synagogs for his names sake Ioh. 16.2 7 The better to deliuer al those from crime which haue fell from the corruptnes of Papistry to the puritie of the gospell he denieth that the Romish church is otherwise to be estéemed then the Israeletical Church for they had the true Church among them when they continued in the lawes of the couenant till they went out of kinde to Idolatry and superstition estraunging them selues from Iudaysme vnder Hieroboam 8 But what it hath béene hée after more at large declareth ◠Kin. 12. for Ieroboam first made Calues the Iewes defiled them selues with wicked superstitious manners so among the Israelites to King Achabs raigne there was no amendement and from thence they became worse and worse 9 Thervpon he concludeth that they did vniustly while they would driue vs to the communion of their Church and there are two thinges which by this meanes they desire to wreste from vs first that we should communicate with their prayers Sacramentes all their Ceremonies Moreouer that whatsoeuer honour power iurisdiction Christ hath giuen to his Church the same we should giue to their church The first of these he handleth in this place namely that God comdemned all forged formes of worshippings ◠Kin. 12.31 so that there was not one Prophete or godly man that once worshipped in Bethel 10 Of the last 1. Tim. 3.15 where he proueth that if they were of the church then the church is not the piller of trueth but the stay of lying not the Tabernacle of the liuyng God but the receptacle of Idols 11. 12 Neither yet is the whole title of the Church to be denied them where also is shewed as much as may be grāted Dan. 9.27 2. Thes 2.4 that after a sort the Church is with thē although it want the lawful forme of a Church For it is foretold that Antichrist should sit in the temple of God therefore they haue a Church but suche as is prophaned with vngodlines ful of sacriledge and damnable doctrines such wherin Christ lieth half buried the gospell ouerwhelmed godlines banished the worship of God in a maner abolished Cap. 3. Of the teachers and Ministers of the church of their election and office FIrst he permitteth certaine thinges after a sort frō the 1. to the 3. Moreouer in part he speaketh of euery one frō the 4. to the 9. Last of all he handleth of the ordinatiō and vocatiō of Ministers from the 10. to the 16. Mat. 26. 1 Professing that hée will speake of the order wherewith the Lorde woulde haue his Churche gouerned he descendeth only to Ecclesiasticall orders as they are called first he speaketh of them generally that is to say that God who only ruleth and beareth preheminence ouer the Church and who can teach vs by him selfe or by Angels yet he doeth it by the ministery of man first to shew his good will toward vs Moreouer to accustome vs to humilitie obedience Last of all that men being bounde by this bond may better learne to mayntaine mutuall charitie betwéene themselues 2 The ministry of men is the chiefest sinewe whereby the faythfull cleaue together in one bodie Ephe. 4.10 Christe is gone vp on high to fulfill all thinges which fulfilling is by his ministers to whom hée hath committed office and giuen grace to execute that worke he disposeth his giftes to his Church Ephe. 4.13 and after a sort giueth him selfe present extending the power of his Spirit in this Institutiō that it should not be vaine or idle so the restoring of all things is perfourmed so the body of Christ is edified so we in all things grow into him that is head 3 And to this end is the dignitie therof commended to vs by the Lorde Esai 52.8 Mat. 5.15 with so excellent testimonies and the necessitie with many examples 4 When he hath set these things in order Ephe. 4.12 he prepareth to intreate of euerie order and first of Apostles Prophetes and Euangelists all whose offices are but for a tyme but the Pastours and Teachers were suche as the Churche could neuer want them 5 If we ioyne the Euangelists with the Apostles as almost they are one we shall haue two couples after a sort answering one to an other for our Teachers and Pastors haue almost all one office with the olde Prophetes and Apostles for all were sent to preach the worde Luk. 6.13 Gal. 1.1 but the Apostles and Prophets were garnished with a particular title aboue the rest 6 That he sheweth more at large in the Apostles Pastors that is to say Mat. 28.9 1. Cor. 4.1 that the ministration of the worde and Sacraments perteineth to both 7 Albeit we assigne to euery Pastor his seueral Church yet so in the meane tyme euery man is not bounde to one Church Act. 14.2 Tit. 1.5 but also he may helpe others so that publike profite so require if it be rightly done and in order 8 Bishops Priestes Pastours and Ministers with the Apostle are one and the same Phil. 1.1 Act. 20.7 he omitteth other temporary functions but there were two which alway remayned besides them that belong to the Ministery of the word are mentioned of before that is to say gouernment whereof he speaketh afterward and the care of the poore Rom. 12.8 1. Tim. 5.10 Act. 6.3 9 As concerning the care of the poore the same was committed to Deacons and widowes whereof they serued the Church in distributing to the poore the other in healing the poore 10 In the holy assembly all thinges must be done decently and in order and so he maketh him selfe way to intreate of Ministers calling 11 But the discourse therof standeth in foure pointes that is what manner of Ministers how and by whom Ministers ought to be instituted with what vsage and ceremony they are to bée admitted 1. Cor. 12.7 but he speaketh not here of an outwarde which notwithstanding is most néedefull but of an inwarde and solemne calling 12 What manner of Bishopps Tit. 1.9 1. Tim. 3.1 Gal. 1.12 Act. 1.13 and how they must
haue any shame in them they can neuer defende their tyranny which so often Gregorie condemneth which not only reiected the title of vniuersall Bishop head but also the power to commande 22 The present state of Papistrie cannot without shame bée defended as also manifestly appeareth by that that Gregory and Bernard very lamentably complained of the malice of their age which is certainly knowne doeth abounde a hundreth times more now 23 To conclude that he may more vehemently wring them make himselfe way to the treatise following of Antichrist Looke Cap. 2. Sect. 11.12 he denieth that at Rome there is either a Church or Bishop all things are at this day so corrupted 24 That he confirmeth and thervpon includeth that there is no Apostolike sea where we can sée nothing but horrible Apostasie the same is not the mother of all Churches where wée sée the seate of Antichrist set 25 The Bishoppe of Rome is Antichrist him selfe 2. Thes 2.4 Dan. 7.25 26 Therefore the Supremasie may not be bounde to the place although in tymes past it hath bin chief of all chiefly séeing the Church is now turned to a Court. 27 Hitherto hauing spoken of the thing it self now he commeth to the persons and first as touching religioÌ„ he accounteth all in general none other then Lucians and Atheists 28 Then also Iohn the 22. namely erred in the doctrine of the immortalitie of the soule and therefore necessarie iâ— be wiped out yet they say that because it was sayde to Peter Luk. 22.32 that his Fayth should not faynte they can not erre but if they will be Peters successours they must all be Sathans Maâ— 16.23 and herein more then he because they folow Satanisme continually which he forsooke 29 Moreouer as touching their manners they are most filthie both in the wickednes of others and their owne 30 Cardinals were nothing else in tymes past then Priests of the Romish Churche and muche inferiour to Bishops but as they are nowe they haue no true and lawful office in the church Cap. 8. Of the power of the Churche as touching the articles of Fayth and with how vnbrideled licentiousnes it hath in the Papasie beene wrested to corrupt all purenes of doctrine FIrst he sheweth what bonds ends they are which the Church ought to appoint it selfe in suche matters from the 1. to the 9. Moreouer he blameth the Churche of Rome that it dare transgresse them from the 10. to the 16. 1 The third place is of the power of the Church but the same partly is contayned in euery Bishop partly in CouÌ„cels and it partly consisteth either in doctrine or in iurisdiction or in making lawes the place also of doctrine hath two partes authoritie to deliuer rules and to expounde them but whatsoeuer is taught concerning the power of the Church 2. Cor. 10. â— must be applied not to destruction but to edification the onely way wherof is to preserue to Christ his authoritie which can no otherwise be vnlesse that be left vnto him which he receiued of his Father that is that hée be the only schoolemaster of the church Mat. 17.5 for it is written not of any other but of him onely Heare him 2 Whatsoeuer authoritie or dignitie the scripture giueth to the Ministers of the Churche all the same is giuen not properly to the men them selues but to the Ministerie ouer which they are appointed that same first is shewed in in the Priestes all the Ministers had authoritie to teache in the name of the Lorde 3 Moreouer in the Prophets 4 Last of all in the Apostles Mat. 28.9 Iob. 7.16 5 Christ taught alwayes his church yet by diuers orders for diuersitie of tyme first by Reuelations but the same not doubtful They that wil come to the knowledge of God must be directed by the eternall wisedome of the Father Mal. 2.7 6 Moreouer by the lawe the Prophets Heb. 1.5 7 Last of all by him selfe manifested in the fleshe Mat. 28.20 Mat. 24.8 8 No man ought to teache any other thing in the Church than that which is contained in the lawe the Prophetes and Apostolicall writings 9 Neither is it lawful for their Apostles nor their successors 1. Pet. 4.21 2. Cor. 10.4 no not for the whole Church to passe these boundes 10 Bishops and Prelates haue exercised very great tyranny for they both permit theÌ„selues power to make newe lawes and acknowledge no man for a ChristiaÌ„ that doth not certainly coÌ„sent to their doctrines as well affirmatiue as Negatiue 11 That which they alledge for them selues Mat. 27.20 Ioh. 14.16 that the Church shall neuer bee forsaken of her spouse but that it shall be guided by his Spirit into all trueth he sheweth in what sense it must be vnderstood the same vndoubtedly contendeth vnto daily increase more then to glory in perfection for no man hath attained the marke 12 When they except that whatsoeuer particular thing is attributed to euery one of the holy ones the same doth throughly fully belong to the Church it selfe and that which they drawe out to this and are diligeÌ„t to proue by two places of scripture he sheweth in what sense as well the foundation of their argument Ephe. 5.25 1. Tim. 3.15 as the places of scripture must be vnderstood that is they declare what Christ daily worketh for he daily purgeth sanctifieth abolisheth and wypeth all them that are his from all spots the beginning of that sanctifiyng is héere séene but the ende and full accomplishment shal be when the holiest of holie ones shall truely and fully fill it with his holinesse as elsewhere he teacheth that Christe gaue Apostles Pastors and Teachers that we should no more be carried about with euery worde of doctrine or be mocked of men but that being enlightened with the true knowledge of the sonne of God â—phâ— 4 1â— we should altogether méete in the vnitie of Fayth 13 In what sense the aduersaries deny that the Church may erre and what is to be determined thereof that forasmuch as it is guided by the Spirite of God it may goe safely without the worde that whatsoeuer it speaketh or thinketh it is trueth but we say that the spouse and scholler of Christe must be subiect to her husband and schoolemaster that shée continually hangeth on his mouth and they that doe so shal be sure to haue the Spirite to guide them into the right way and to stay them in their Fayth for there is nothing to bée looked for of his Spirite Iob. 16.12 but that hée should enlighteÌ„ our minds to perceaue the trueth of his doctrine but they haue not the Spirite that pretend that they haue of their owne 14. 15 These two beginnings doth nothing helpe them which they take Ioh 16.12 When the Disciples were wel instructed of the holy Ghost they left all in writing necessary to saluation how so euer their rudenes was before
wold there should be no lesse euident proofe of his diuinitie for in them appeare Gods clemencie seueritie and mercy 8 And also his prouidence power Psal 145.8 Psal 107.3.4 and wisedome Psal 113.7 his prouidence in defending them that were past hope 1. Cor. 3.19 his power in subduing the vngodly his wisedome in disposing euery thing in fittest oportunitie 9 Therevpon he concludeth that of such thinges may testimonies be easily drawne to affirme his diuine Maiestie and the selfe same things do inuite and stirre vs vp not to a naked knowledge of God Acts 17.27 Psal 145. but to that which is sound and ioyned with true religion 10 Then also doth he encourage and exalt that godly vnto hope of life to come but he putteeh the wicked in mind that such signes of Gods seueritie are made greater punishments to them and so he concludeth all the former yet so that he maketh him selfe way to that which foloweth 11 Entering into the second parte of the Chapter he proueth that the amazednesse whereof he speaketh doth not only happen to the common sorte and vnlearned but also to the learned and most wise that attribute the whole order of thinges to nature and the ordinary gouernement to fortune 12 Héerevppon issued out the huge heape of Gods Ephes 2.11 Rom. 1.21 Abac. 12.18.20 Ioh. 4.22 1. Cor. 21. and the opinions of the Philosophers of God both infinite and contrary one to an other 13 And thus haue all men departed from God for they haue bene suche as haue corrupted pure religion although they haue folowed the custome of some Citie or the consent of some antiquitie to both which they haue thought that all religion was to be required 14 The lampes therfore which geue vs light in the edifice of the worlde Hebr. 11.3 Acts. 17.27 13.16 and gouernement therof doe so lighten vs on euery side that yet of them selues they can not lead vs to the right way 15 Yet are we worthily excluded frō al excuse because we hauing within our selues the vice of dulnesse doe wander hither and thither when as all thinges shewe vs the right way Cap. 6. That to attaine to God the Creator it is needefull to haue the scripture to be our guide and maistresse ALthough the same brightnesse which both in heauen and earth shineth in the eyes of all men doeth sufficiently spoile mans ingratitude of all defence that yet whosoeuer wold come vnto the true God had néed of the light of the worde but God hath not onely vouchsafed Adam Noe and Abraham this prerogatiue but also whom so euer it pleased him to gather more neare and more familiarly to him selfe 2 But the same was first by oracles and visions Moreouer by publishing the law that the trueth of the doctrine might remaine continually in al ages whervnto after Rom. 10.4 the Prophets were added wherby we may the rather vnderstand that we ought to take our beginning from the heauenly doctrine that true religion may shine in vs. 1. Tim. 6.16 Psal 9.96.97.99 c. 3 This same he confirmeth first by the corruptnesse of our nature that the same is such that necessarily hée must come to the worde whosoeuer earnestly coueteth to come to the sincere knowledge of God moreouer by that which Dauid doth oftē induce God reigning Thirdly Psal 19.21 Psal 93.5 Iohn 4.22 by certaine manifest places taken out of the Psalmes last of all by a certaine saying of Christ him selfe Cap. 7. By what testimonie the scripture ought to be established that is by the witnesse of the holy Ghost that the authoritie therof may remaine certain And that it is a wicked inuention to say that the credite thereof hangeth vpon the iudgement of the Church HEre because he falleth into rehearsall of the scripture hée will haue the same to be the only mistresse to lead vs to the knowledge of God to confirm the authoritie of the scripture he doeth a litle digresse from the seuenth Chap. to the nineth 1 The scripture by no other meanes hath ful authoritie among the faithful then when wée say it is the Worde of God and came from heauen euen as though the liuely worde of God were there heard but to say that they hang vppon the authoritie of the church is a most wicked errour and iniurious to the holy Ghost to miserable consciences full of doubt and subiect to the scornes of the wicked Ephe. 20. 2 This false inuention is very well confuted by one place of Paul Moreouer if they vrge howe wée shal be persuaded that it came from God except we flye to the decrée of the church it is as though a man shoulde aske howe we shoulde learne to discerne light from darkenesse white from blacke swéete from sower 3 In what sense that olde saying of Augustine must be vnderstoode where he denieth he would beléeue the Gospel vnlesse * Because thou hast seene me Thomas thou beleeuest blessed are they that haue not seene and beleeue Ioh. 20.29 the authoritie of the Church had moued him which they maliciously wrest for the defence of their error Augustines meaning was in those words that he him selfe when he was a stranger from the fayth could not otherwise be brought to embrace the Gospell for the assured trueth of God but by this that he was ouercome by the authoritie of the Churche not meaning that the fayth of the godly is grounded vpon the authoritie of the Church nor that the certeintie of the Gospell doeth hang theron but simply only that there should be no assurednesse of the Gospel to the Infidels that they might be wonne to Christe vnlesse the consent of the Church driue them therevnto 4 If then wée will that not onely by probable opinion but by manifest and playne trueth it appeareth that the Scriptures came from God this persuasion must bée sought for higher then from eyther humaine coniectures or reasons that is to saye from the secrete testimonie of the holie Ghost For confirmation whereof although there bée many argumentes yet they worke preposterously that contende by disputation to make the credite of the Scripture sounde séeing that although by this meanes they deliuer the worde of GOD from mens rebukes yet they fasten not thorowly that assurednesse in their heartes which pietie requireth 5 Truely the Scripture doeth willingly procure and obtaine reuerenc◠to it selfe by the proper maiestie that is in it yet then only it perceth our affections when it is sealed in our hartes by the holy Ghost that now we beléeue not by our owne iudgement or other mens that the same is from God as many receiue a thing vnknowne or as wretched men are wōt to captiue their mind to superstition but because we most assuredly féele which thing all the faithfull trye that the vndoubtful power of God doeth therein geue strength Esai 44.10 Esai 54.13 Deut. 30.12 Rom. 10.5 Esai 53.1 and breathe forth such persuasion requireth
8 This kinde of confession did greatly displease Chrysostom Tel sayth he Hom 2. in Psal 25 thy sinnes that thou mayest doe them away if thou be ashamed to tell to any man thy sinnes that thou hast done tell them daily in thy soule I doe not say confesse them to thy fellow seruaunt that may reproch thée tell them to God that taketh care of them confesse thy sinnes vpon thy bedde that there thy conscience may daily recognishe her euils And againe he sayeth Hom. 4. de Laâ—â— I doe not leade thée into a stage of thy fellow seruauntes I doe not compell thée to disclose thy sins to men rehearse and vtter thy conscience before God shew thy woundes to the Lorde thy best Surgeon and aske salue of him shewe to him that will reproch thée with nothing but will most gently heale thée 9 But as concerning that kynde of coÌ„fessioÌ„ which is taught vs in the word of God the old translator is worthy great reprehensioÌ„ because he hath so ofteÌ„ turned confession in the stead of praise Moreouer Psal 42.5 Dan. 9.5 1. Iob. 1.9 2. Sam. 12.13 Leu. 16.19 the scripture doth direct all men to God only which wil confesse their sins 10 The secrete confession which is done only to God doeth easily bring the voluntary confession with men if it be sincere so often as either the same is profitable for Gods glorie for for the humbling of our selues Such voluntary confession also before men hath taken beginning from Gods ordinance 11 There are two kindes of voluntary confession the one publike the other priuate Neh. 1.7 there are also two sorts of publike confession the one ordinary the other extraordinary The vse of the last is wheÌ„ we are afflicted which plague war c. the vse of the first is wheÌ„ we staÌ„d in all holy assemblies in the sight of God 12 There are also two fourmes of priuate confession one that is made for our own sake Iac. 5.16 the other which is made for our neighbours sake The vse of the first is so often as any of the faythful is so troubled and afflicted with the féeling of his sinnes that hée can neuer wynde him selfe out without the helpe of an other It is also méete that he fréely chose some which shal séeme most méet in the flock of the church as are the ministers that for the most parte are iudged most méet to whom he may confesse Mat. 16.19 Mat. 18.18 Ioh. 3.23 and in whose bosome he may vnlode him selfe 13 The other is that which is commeÌ„ded to vs by Christ him self to appease our neighbor to reconcile vs if by any meanes he be hurt through our default vnder this sort is coÌ„tained their coÌ„fessioÌ„ which haue sinned to the offence of the whole church The other order or form of confession the scripture is vtterly ignorant of it is not our duetie to bind the coÌ„sciences of the faythful with new bonds Mat. 5.23 2. Cor. 2.6 14 In these thrée kindes of confession he speaketh of the publike two forms of priuat the power of keies hath place what profit coÌ„meth therby to the confessors but when we speake of keys Mat. 18.19 Ioh. 20.23 Mat. 9.2 we must take héed that we dreame not of a certaine power seuered from the preaching of the Gospell 15 Now coÌ„ming to the examining the false inueÌ„tioÌ„s of the Romanists first he briefly sheweth what necessitie of confessing they haue assigned all men secondly howe many keyes they fayne themselues to haue and what they are thirdly how crookedly they rather wrest than enterpret to bind and to lose Last of all to whom they assigne this office to the Priest and not to God for they dare not expound these wordes to binde and to lose to forgiue put away sins which ministers doe by preaching the Gospel Mat. 18.19 Esa 43.11.25 to all them that are penitent and sory for their sinnes 16 Answering in fewe words particularly to euery one and first to the necessitie of reckoning vp of all their sins which by lawe they haue confirmed hée sheweth that the same is such as by no meanes can be obserued and kept Dauid had well studied vpon the confession of his sinnes yet he cried out who shal vnderstand his errors Lord cleanse me from my secret sinnes myne iniquities haue passed aboue myne head and lyke a waightie burthen haue waxed heauy aboue my streÌ„gth Psal 19.12 Psal 38.4 Truly he vnderstood how great was the depth of our sinnes howe many were the sortes of our mischieuous doinges howe many heades this monster Hidra did beare and how long a tayle shée drew after her he went not about to recken vp a register of theÌ„ but out of the depth of euils he cried vnto the Lord I am ouerwhelmed I am buried choked the gates of Hell haue compassed me let thy hande drawe mée out which am drowned in the pit and am fainting and readie to dye 18 He most elegantly describeth how miserably their soules were vexed with this butchery that haue bene touched with any féeling of God and that two wayes First that that thing which they most seuerely and rigorously doe demaund can by no meanes be brought to passe Moreouer the mitigations or medicines which they apply doe rather increase the sorows thaÌ„ diminish them whether they require no other thing thaÌ„ that euery one shoulde doe that which lyeth in him or graunt to the penitent pardon for their negligence so it be not idle Here let the readers consider how possible it is to bring in account all the doings of an whole yeare 1. Iob. 3.20 c. It is a coÌ„firmation of the things that go before 18 Hée sheweth by two similitudes for what cause some rested vpon so cold comfort That the law is also vniust for two causes Also what is the moste sure rule of confession that is to say in a briefe summe to coÌ„fesse that the depth our iniquitie is such as far passeth our vnderstanding Luk. 18.13 Eze. 18.21 yet so that we discusse also euery falt particularly as much as may be and as shall séeme expedient where otherwise they deny the sins may be pardoned is by no meanes to bee graunted The coÌ„firmation which they alledge that iudgement may not be giuen vpon vnknown things he proueth to be weake two wayes 19 We do not then vnworthily condemne auricular confession so pestilent and so many waies hurtful to the church in the they attribute to it this profit that shame should humble the sinner that it is otherwise we are taught by experience 20 In that they alledge the power of keyes it maketh nothing for them first because they are not the Apostles successors secondly because they haue not the holy Ghost Mat. 18.28 which is the only iudge and gouernour of the keyes which if they had they could not without choice as oftentymes they doe lose the which the Lorde would haue
that he wil be fauourable and beneficiall for them for Abraham Isaac and Iacobs sake In that which was spoken of Dauid the couenaunt is rather considered then the man and vnder a figure the onely intercession of Christ is affirmed 26 Last of all Psal 22.4 Psal 142.7 he wipeth away that which many doe obiect that the prayers of the Saints are oftentimes heard preposterously reasoning that none shall be heard but they that haue once bene heard this first he enterpreteth secondly he confirmeth his interpretation by the authoritie of the Scripture and sheweth it by examples Psal 44.10 Iac. 5.8 27 And so he cōcludeth that this calling on of Saintes is many wayes sacriledge The beginning of praying rightly springeth out of Faith Faith commeth of the hearing of the worde of God therfore prayer must be made according to the worde of God where no such superstitious intercession is mentioned Iac. 4.14 Es 30.1 28 Prayer wherof hitherto hée hath spoken albeit properly it be restrayned to vowes and petitiōs and so all those thinges which hitherto he hath taught doe belong chiefly to that speciall sort yet is it not restrayned to those things only but they ought also to bée extended to prayse and giuing of thankes for this is an other kynde of Prayer and it ought continually to bée vsed of vs to our profite no lesse then the former of vowes which hée plentifully proueth by many reasons testimonies and examples 29 When he hath spoken these things of euery one seuerally 1. Cor. 15 Matth. 6.7 now knitting together both the speciall sortes hée speaketh of publike and priuate prayers Continuance 1. Tim. 2.7 Esay 25.7 albeit it belong most to priuate Psal 65.2 yet it also belongeth and is expedient to publike that for them wée may haue appointed houres Vaine babling ostentation must be taken héede of and a secrete place must bee sought out we may pray in all places yet priuate or publike are not to bée neglected but both alwayes to bée ioyned together 30 The common assemblies are to bee had in honour Esay 66.2 the vse of Churches is lawfull that holy assemblies may be executed in them but we must take héede of a double superstition 31 A lowd voice and singing in praier are of no value Esay 29.13 Matth. 15.8 vnlesse it procéede from the déepe affection of the hearte a loude voice doth more belong to publike praiers then priuate 32 It is an old custome to bée taken heede of 1. Cor. 14.13 but it ought to bee disposed to that grauitie which becommeth the presence of God and Angels and wée must diligently take héede that the tyme leade vs not from spirituall sense 33 Both publike and priuate praiers must bée vsed not in a strange but in a vulgar tongue 1. Cor. 14.16 A lowde voyce and knée bending are then cōuenient when they procéede from the earnest affection of the minde 1. Sam. 1.13 To bende the knée and to vncouer the head are exercises by which wée endeuour to rise vp to a-greater reuerencing of God Matth 6.9 Luke 12.2 34 Comming to the Lordes prayer hée prooueth two wayes that the same doth paint vnto vs gods vnmeasurable kindenesse towards vs and that great fruite of comforte doeth come thereby Exo. 32.32 Rom. 9.3 35 The same consisteth of sixe petitions onely and may bée diuided into two partes The first thrée are peculiarly appointed to Gods glory the other haue care ouer vs and are properly assigned to aske those thinges that are for our profite 36 In that he wil be called our father it ought to deliuer vs from all disstrust Iohn 1.12 Esay 43.16 neither may wée séeke helpe any where else but from him vnlesse wée reproche him with pouertie want of abilitie or with crueltie or too extréeme rigorousnesse When we name him father truely wée alledge for vs the name of Christ for by what boldnesse might any man call God father who shoulde burst foorth into so great rashnesse to take to himselfe the honor of the Sonne of God vnlesse hée were adopted to bee the childe of grace in Christ which being the true Sonne is giuen of him to vs to bee our brother that the which he hath proper by nature may by the benefit of adoption be made ours if we doe with sure faith embrace so great bountifulnesse 37 Neither may we alledge that we are worthilie made fearefull by the conscience of sinnes which may make a father be he neuer so merciful and kinde dayly to bee displeased at vs first hée confuteth it by reason then by the example last of all in that he would be called our father Matth. 23.9 Ephe. 1.24 38 Wheras we are taught euery one in common to call him our father therby we are put in minde howe great affection of brotherly loue ought to bee amongst vs which also he setteth out by a similitude 39 Yet this withstandeth not but that we may specially pray both for our selues and for certaine other specially so that yet our minde depart not from hauing an eye to this cōmunitie in bestowing of goodes albeit this reason differ a little from praier Act. 7.24.49 Heb. 11.6 Esay 33.18 40 In what sense he may be saide to be in heauen and as well howe muche comforte as also instruction doth thereby grow vnto vs He is saide to bée in heauen not that he is enclosed and compassed with the circle of heauen but because our mindes coulde not otherwise conceaue his vnspeakeable glory It is signified to vs by heauen than which there can nothing come vnder our sight more able or fuller of Maiestie 41. 42. 43 Hée openeth the thrée first petitions adding that also in the ende that in asking therof 1. Cor. 15 2◠we ought to haue the only glory of God before our eies and they are not his children that endeuour not as much as in them lieth to set foorth his honour Ios 24.14 Gods name is sanctified when wee acknowledge his strength power goodnesse wisedome righteousnesse mercy and trueth and when all vngodlinesse is destroied Eze. 36.20 Rom. 2.24 all slanders driuen away sacriledges subdued and his glory more and more set abroade The kingdome of God then doeth come when hée correcteth with the power of his spirite Matth. 9 3◠all corrupt desires of the fleshe which doe by multitudes make warre against vs 1. Iohn 3.8.9 Psal 103.29 and when hée frameth all our senses to the obedience of his gouernement and then the will of God is doone when willingly in all thinges wée resigne our selues to Gods will without murmuring and grudging 44. 45. 46 The thrée other hee seuerally declareth In the fourth petition we desire God to geue vs all things necessary for our necessitie and where we are commanded to ask our daily bread thereby is ment that wée must bee content with the quantitie which our heauenly father vouchsafeth to geue
is vnmeete to haue respect what may naturally be doone where an inestimable miracle is set before vs which with the greatnesse thereof swaloweth vp our senses yet Paul in setting forth an example of nature reprooueth their dulnesse which deny the resurrection 5 As concerning errours first he cōfuteth the errour of the Ethnicks Eccle. 5.4 Marke 12.18 Luke 20.27 Acts. 2.8 Saduces which denied the resurrection immortalitie of the soules and also of the Chiliastes which limitted the reigne of Christ a thousand yéeres The place of the Reuelation maketh nothing for thē Reue. 20.4 where Iohn entreateth not of the eternal blessednes of the church but only of the diuers troubles which were to come vpon the Church while it yet trauelled in earth but the scripture crieth out that there shal be no end of the blessednesse of the elect nor of the punishment of the reprobate 6 Moreouer after hée hath called to minde two other doting errours 2. Pet. 1.14 2. Cor. 5.1 Heb. 12.23 the first of them that the soules shall rise againe with the bodies as though the whole man died first hée confuteth it secondly that that may better appeare he sheweth what their estate is after the dissolution of the body till the day of the last iudgement 2. Cor. 5.2 7 The last of them which imagine that soules shall not receiue the same bodies wherwith they are now clothed but shall haue newe and other bodies the better to roote it vp first hee taketh away the obiectiō of the Manichies deniyng the resurrection of the flesh Matth. 17.52 because it is vncleane Secondly hee prooueth that no other body shall rise than this Col. 24.6 Rom. 8.11 8 This argument he prosecuteth and by that occasion hee girdeth him selfe to expounde the manner of the resurrection 9 Neither is it any thing to the contrary Iohn 11.25 Matth. 25.31 Acts. 24.15 that the resurrection doeth pertaine to the wicked and the accursed of God no lesse then to the Saintes although not in the same manner 10 After he hath laide these thinges hee passeth from the resurrection to the eternall felicitie Ose 13.14 1. Cor. 15.54 which is the ende of the resurrection thereof hée affirmeth two thinges that the excellencie therof farre surmounteth our capacitie and that the measure of glory shall not bée equall to all the sonnes of God because he doth diuersly distribute his giftes to the Saintes in this worlde and doeth vnequally enlighten them 11 We must beware of crabbed questions in this matter Rom. 8.22 albeit he himself answere to some yet so that in the meane space hee admonisheth vs that we desire not aswell to knowe before the time what is doone in heauen as which way to goe thither 12 Hée descendeth from the felicitie of the faithfull Matth. 8.12 Es 66.25 1. The. 1.9 Psalm 9.9 to the miserable state of the reprobate which is both great and eternall Of the outwarde meanes and helpes wherewith God doeth allure vs to the fellowship of Christ and holdeth vs in the same The Argument THere are three places onely which hee discusseth chiefly in this booke the first is of the Church frō the 1. to the 13. the other of the sacrament◠from the 14. to the 19. The third of politike administration 20. But the first which is extended to the end of the 13. Chap. conteineth many things al which notwithstanding may be referred to foure principal Chapters for first he reasoneth of the order whereby the Church may be knowne because necessarily with it wee must haue vnitie in reuerence 1. 2. Moreouer of the regiment gouernment of the Church from the 3. to the 7. where first hee sheweth what is the order of gouerning the Church which he sheweth is deliuered out of the pure word of God 3. Moreouer what fourme was vsed of the olde fathers 4. Last of all what it is which florisheth at this day vnder papistry 5. By which occasiō he specially speaketh of Supremacie 6. And sheweth by what degrees he exalted himselfe to the height 7. Thirdly he speaketh of the power of the Church from the 8. to the 11. And first as touching the opinions of faith which either in singular or vniuersal coūcels is resident 9. Moreouer in Suffragans 10. Last of Ecclesiasticall iurisdiction 11. Fourthly hee descendeth to the discipline of the Church and first entreateth of the matter it self 12. Then also of a certain vice like to it wherin many haue offended whyle namyng vowes they would publysh to themselues a certain voluntary kynde of discipline 13. The second place of sacraments hath three parts for first he entreateth of sacramentes generally 14. Moreouer of both seuerally frō the 15. to the 18 and first of baptisme 15. By occasion wherof he entreateth of also apart of baptising of children 16. Moreouer of the Lordes supper 17. by occasiō whereof he intreateth of the Masse 18. Last of those fiue which were falsly counted a little before Sacramentes 19. What is to be said of the third the Chapter it selfe will declare 20. Cap. 1. Of the true Church with which wee ought to keepe vnitie because it is the mother of the faithfull FIrst hée briefly expoundeth the article and also sheweth by what maner names the Churche is commended to vs from the first to the sixth Moreouer by what meanes it may bee knowne from the 7. to the 9. Last of al how vngodly it is to fall from it from the 10. to the 29. Ephe. 4 1◠1 Nowe will hée speake of the Church because the Lord hath deliuered with it whatsoeuer might be necessary to the holy consent of faith right order because she is the mother of the faithfull and doth not only by her ministery nourish them while they are infants but also by her motherly care nourisheth them till they growe to riper age Matth. 10.9 at length come to the marke of faith for it is not The IIII. Table of the IIII. Booke There are onely three places which he treateth of chiefly in this booke wherof The first is of the Church which containeth many things al which notwithstanding may fitly be deuided into foure parts For First he disputeth of the reason wherby the church may be known because we must keepe vnitie with it Cap 1. 2. Secondly of the regimēt of the Church where First he sheweth what the order is of gouerning the Church which is deliuered vs out of the pure word of God Cap. 3. Secondly what forme of gouernment the Fathers vsed Chap. 4. Last of all what it is which at this day is vsed with the Pope Cap. 15. by occasion whereof He treateth of supremacie specially Chap. 6. And he sheweth by what degrees he is aduaunced to that height Chap. 7. Thirdly of the power of the church and First as touching the opinions of faith which Is set vppon either in euery particular or vniuersal councell Cap. 8. Or vniuersal
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 called 13 As touching the third that the Apostles were called by the Lorde but herein is some peculiar thing 14 Our Ministers Pastors and Bishops must be appointed of men Gal. 1. ◠Act. 13. ◠many also of the Apostles although they were called of the Lorde yet were they appointed by men 15 To whom then may this election apperteine not to any one truely Act. 14 2◠but that by Elders by the peoples consent and allowance they might be created which might be thought méete that which Paule saide to Titus and Timothie is ment that they went only before the people in doctrine and holesome counselles not that they onely excludyng all other Leui. 8.6 Nu. 20.26 and shoulde doe what they listed which was perfourmed in the Leuites that the people should haue their consent and in Matthias and the seuen Deacons Gen. 49.14 Mat. 19.15 16 As touching the last the fourme of ordering was no other then Imposition of handes but for the same there is no commaundement but it séemeth to come from the Hebrews which would present to God by laying on of handes that which they would haue blessed and halowed which our Lord folowed whē he prayed ouer Infants Cap. 4. Of the state of the Church the manner of gouerning that was in vse before papacie FIrst he sheweth what they shoulde be from the 1. to the 9. Moreouer he intreateth of the calling of Ministers Bishops from the 10. to the 15. 1 All the Ministers that the old Church had are diuided into thrée orders Priests Elders and Deacons 2 In euery Citie there was one company of Priestes which had charge of doctrine and Sacramentes they chose one of their company whom they called Bishoppe that dissentions shoulde not grow of equalitie as it is wōt to come to passe to them sometymes were appointed countrey Bishoppes Tit. 1.9 all which notwithstanding were occupied in the worde and Sacramentes and in teaching youth 3 This last hée prosecuteth more at large by Hierome and Gregories authoritie The Priest Epis 4. Han. in Eze. sayeth Gregorie doteth if there be no sound heard of him because he asketh against him selfe the wrath of the secret Iudge Act. 20.16 if he go without sound of preaching and in an other place when Paule testifieth that hée is cleane from the bloud of all in this saying we be conuinced we be bound wée be shewed to be guiltie which are called Priestes which besides the euilles wée haue of our owne adde also the deathes of other because we kil so many as we being luke warme and silent doe daily sée to goe to death 4 There haue bene Archbishops and Patriarches but their vse was rare which were appointed to discusse matters in prouincical synodes which could not be ended by a fewe 5 The Deacons vnder the appoyntment of the Bishops did distribute the goods of the Church partly to the Ministers partly to féede the poore the Subdeacons and Archdeacons had place in the Church 6 There was suche distribution of the Churche goods that neyther the Ministers wanted nourishment nor the poore were neglected 7 When Fayth and vprightnesse of the Deacons began to waxe cold in ministring the goods of the Church it was decreed by Canons that they should be diuided into foure partes 8 Albeit one parte shoulde be bestowed vppon the garnishing of holie thinges 1. Tim. 3. ◠yet the same remayned for the poore when and as ofte as they stood in néed thereof 9 Besides these orders some are called Clerks to shut and open the doores some Ostiarij doorekéepers and other some Acoluthi followers which are the offices they are appoynted vnto These offices are not so much functiōs which are kindled by true Ministers of the Church as certaine exercises and as it were the Rudimentes of younglinges 10 As concerning their solemne calling out of those foure which before hée hath put to be cōsidered of in the Cap. 3. sect 11. The two first must faythfully be obserued from the olde Churche Contrary to Paule 1. Tit. 3.2 vnlesse because by successe of time with vnmoderate seueritie they required single lyfe in those that were chosen but in the third they differed much 11 In choosing Bishoppes the people had their libertie long preserued them wherevppon came this saying Let him that shall beare rule ouer all bée chosen of all 12 But afterwarde it was included in certayne Councels least the matter shoulde be permitted to the vnaduised multitude 13 This order of choosing continued afterward the decrées coulde not repugne against it which Gratian gathered together to an other ende 14 As concerning the fourth that is by what fourme the Ministers were admitted into their office after election the Bishoppes were wont to assemble together 15 After by little and little a diuerse manner grewe that they which were chosen shoulde resort to the Metropolitane Citie to fetch their ordering but there was no custome but imposition of hands but that the Bishops had some decking in a solemne company Cap. 5. That the old fourme of gouernment is vtterly ouerthrowne by the tyranny of the Papasie THe Chapters being diuided into partes first he thinketh to discusse both who and what men and in what order they shoulde be called vnder the papasie to this ministery that he doth from the first to the seuenth Moreouer howe faithfully they may execute their office from the 8. to the 19. 1 As concerning the first where hée graunteth the first to the Bishops in this disputation for honors sake first he sheweth who and what men must bée chosen that is the vnlearned dissolute boies Sodomites 2 Moreouer as concerning the thirde member that is to say the order of chosing al that right of the * That he complaineth the peoples right to be abridged it is doubtfull whether it were but for a time and tied to certaine circumstances I truely cannot be perswaded to graunt such right to the people as our churches are nowe gouerned people in chosing is takē away against Leo Cyprian and many decrees of Synodes neither can they bée excused with that coller they alledge 3 They haue violently gotten to thē selues those turnes not as they faine to remedy miserable things but to establish their owne tyranny at length the * Notwithstanding since that Papasiie preuailed certaine Emperours haue withstoode the Popes concerning such rites and reasons as apperteining to them only as Henry the 4. and the 5. and Edward the 3. King of England in an Epistle to the Pope prooueth that the Bishops election did appertaine to his Progenitors Princes obteined of them to name the Bishops an example no lesse filthie then the other and that which ought to be farre from a good Prince 4 When he hath spoken of election of Bishops comming to the election of Priestes and Deacons hée reprooueth the same for two causes first for that they are ordeined to an other ende Moreouer because none
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
that the Church may adde some things to the Apostles writings and whatsoeuer the Church teacheth and decreeth is without controuersie 16 Examples which they vse for confirmation of the first one for baptisme of Infantes an other that the Nycen Councell pronounced that the Sonne is consubstantial with the Father doth helpe them nothing in this matter Cap. 9. Of Councels and their authoritie HEere because he is somewhat more rough it is not eyther because hée woulde diminishe the authoritie of the olde Councels or for that he is afrayde of them as though they made for the aduersaries side and were against vs. 2 From whence the Councels haue their authoritie that is Mat. 18.20 if they be gathered together in Christes name and what it is they are not gathered together in Christes name which casting away Gods commaundement wherein he forbiddeth to adde and take from it decrée what they will God requireth of the Prophets to teach out of his mouth 3 Against them which the more they affirme their tyrannie by counsels they thinke there remaineth no trueth in the Church Esai 56.10 vnles it be among the Priests first it is shewed that the Pastours among the Israelites were voide of the Spirite of knowledge and trueth 4 Moreouer in the newe Testament it was foretold that our age should not be frée from that euill 5 Not that he woulde euery where and that rashly without any choyce diminish the authoritie of Ministers but that no man be ignorant Ier. 18.18 al are not Pastors which bragge them selues to bée Pastors as the Papists do which prepare them selues against the truth saying as the Prophet mentioneth Come we will imagine c. 6 An other thing also which they imagine to the same ende that the Church can not stande Ier. 4.9 Eze. 7.26 vnlesse it shewe her selfe in generall councels it is shewed by examples first out of the old Testament that notwithstanding it may erre from the trueth 7 Moreouer out of the newe Testament Ioh. 11.47 2. The. 2.3 in the councel which the Scribes and Pharisies held against Christ 8 There is no absolute power to bée graunted to Councelles because they haue brought foorth many thinges very wickedly and in what state and condition they are to be counted according to Augustine 9 Councelles haue bene disagréeing from Councels as is proued by the examples of Constantinople and Nicen about Images of Calcedon also and the second of Ephesus about the impietie of Eutyches 10. 11 Some infirmitie maye bée founde in the purer Councels and they such as therin may be gathered that they are not so gouerned by the holy Ghost but that some thing happeneth to them according to the manner of men least we giue too much credite to men 12 The Romanistes are miserably deceiued when they resorte to that extreme miserable shift that although the men them selues be blockishe in wit and counsel and most wicked in minde and will yet the worde of God remayneth which commaundeth to obey rulers but the rulers ought to take no more vppon them than Iosua had they shall therefore be spirituall rulers to vs that bowe not from the Lord neither on the one side nor to the other as for the false rulers wee néede not Ier. 23.16 Mat. 7.15 neither ought we to obey 13 That which is hitherto spoken doeth chiefly tende to this ende to shew howe muche the authoritie of Councels is of force in the former Chapter of doctrine 1. Cor. 14.29 that is in erecting new doctrines but nowe hée sheweth what force they haue in the last that is in the interpretation of the Scripture 14 To whome although hée graunt very muche herein yet he denieth that the Romanists can ouercome the which they woulde whether they belong to interpretatiō or approbation of Scripture Christe commaunded all shoulde drinke of one Cupp Mat. 26.26 1. Tim. 4.1 but the Councel of Constance forbadde it and willed the Priest only to drinke of it Paule calleth the forbidding of mariage Hebr. 13.4 the hypocrisie of Deuils and pronounceth it holie among all men but they forbid it Cap. 10. Of the power of making lawes wherin the Pope and his haue vsed a most cruell tyrannie and butchery vppon soules FIrst he treateth as it were generally of humane restitutions from the first to the eight secondly of Papisticall ceremonies from the nineth to the six twentie thirdly of good and lawful from the seuen twentie to the two and thirtie 1 Nowe in that hée entereth this disputation whether it is lawfull for the church to binde consciences by their lawes Mat. 23.6 this is the state of the question to contende against Ecclesiasticall traditions lately brought in not the politike lawes 2 Which although they fayne them to be lawes of libertie a swéet yoke a light burden yet indéed they are not only harde but also impossible to be kept Paule durst not laye any snare vppon men at all 1. Cor. 7.25 for he sawe what a wound of consciences woulde thereby procéede 3 But the better to expounde this question first hée sheweth what a conscience is Rom. 13.1 which is also bounde with politike lawes the definition may be gathered of the proper deriuation of the worde as when the mynde doeth conceaue the knowledge of thinges it is sayde to knowe so when we haue a féeling of Gods iudgement as a witnesse ioyned with them which doeth not suffer them to hide their sinnes but they brought accused before the Iudgement seate of God that feeling is called conscience for it is a certayne meane betwéene God and man Rom. 2.15 4 And as workes haue respecte vnto men so the cōscience is referred to God this he excellently painteth out by two examples 2. Tim. 1.5 so that conscience is nothing els but the inwarde purenesse of the heart 5 But séeyng hée will not haue consciences tyed with such humane lawes hée sheweth in what sense Paule teacheth that wée muste obeye Magistrates for conscience sake distinguishing betwéene the generall and the speciall 6 But comming to the questiō where agayne hée sheweth more plaine what the state of the question is he denieth that the Bishoppes are appoynted law makers ouer the faythfull that may of them selues prescribe a rule to lyue by or compell to their ordinances the people committed to them 7 Séeyng the Lorde hath contained Iam. 4.12 Esai 35.22 in his lawe the perfecte rule of well liuing and for two causes doeth kéepe it to him selfe only to be our lawe maker and therefore hée is the King of soules to whom belongeth the power to saue and destroy Iam 4.12 Esai 33.22 8 Which seuerally hée expoundeth more at large that by consideration of both he may teach that suche constitutions of men are contrary to the worde of God The first of them is that his will may be a perfect rule of all righteousnes and holines this Paul vseth in
contending against false Apostles The other that he may only haue authoritie ouer our soules whoÌ„ we ought to obey As touching the Popes constitutions there are two sortes of them for some belong to ceremonies and rites and some to discipline and first he proueth that both abounde with many vices from the nineth to the sixtéenth Moreouer hée answeareth their arguments wherewith the authors are wont to defende them selues from the 17. to the 26. 9 As coÌ„cerning the former first this vice is founde in them that they would be counted for the true worship of God but Paule taught that it was intollerable that the lawfull order of worshipping God Col. 2.20 Gal. 5.1 shoulde be reduced to the wil of men 10 Moreouer Gal. 4. â— that the commaundement of God is wont to be void for the traditions of men 11. 12 Thirdly that they are vnprofitable and foolishe but the fleshe lyketh them that it thinketh the Churche is vtterly deformed wheÌ„ they be taken away which Paule writeth hath a resemblaunce of wisedome but that deceiueth 13 Fourthly Col. 2.23 that they haue growne into such a number that they are more vntollerable then a multitude 14 Neither can this multitude be excused because they say that they were instituted for the instruction of rude men seing also they reduce vs to Iudaisme declare not Christ which ought to be the ende of ceremonies but hyde him a childe is ruled of his Schoolemaster and kept vnder custodie according to the capacitie of his age so the Iewes are kept vnder the lawe but wée are men growne Gal. 4.1 set at libertie from tutorship and gouernment néede no childish introductions Ier. 7.22 Esai 55.2 15 Fiftly because they force the simple into errour that they may thinke them expiatorie or Purgatorie meritorious Sacrifices sixtly because being separated from doctrine they resemble nothyng else then a Maskyng Ostentation Laste of all because they all are abandoned to filthie gaine 16 Neyther doe those Papistical traditions burst foorth only with suche vices but also all other of what age so euer are guiltie of suche vices because the Lorde alwayes is wonte to stryke them with blindnesse and amazednesse which worship him with suche obseruations Esai 29.13 they are such obseruations as ought to bée thrust out of the Church 17 Comming to their arguments he calleth to minde fiue whereby they defend themselues forgers of these traditions the first is that they crie out that these traditions are not of them selues but of God because they woulde haue them inuented of the Churche which can not erre and is gouerned of the holy Ghost but by this meanes they imposed to the Church of God a notabler reproche and were too bolde to adde so muche to the worde of God contrary to Gods worde 18 It is an impudency not to bee born continually to crye out of the power of the Church but in the meane time to dissemble both what is commanded her by the Lord and what obedience she oweth to the commandement of the Lorde The seconde is when they say that these trifles came from the Lorde This also is méere deceite and not only the histories but also reason it selfe doth shewe that they crept in by little and little 19 This he sheweth in the Supper of the Lorde and he openeth the place of Augustine which they thinke doeth make for them 20 But wheÌ„ they crie out that there is no Ceremonie among them which came not from the Apostles he sheweth howe false it is by an example of holy water Moreouer he laboureth that if any were founde out of them or of the Fathers yet there is great difference betwéene them and ours 21. 22 The third is that to excuse their tyranny they pretend the decrée of the Apostles of thinges offered to Idols and strangled and from blood but he plainely sheweth howe the same maketh for them Acts. 15.29 First by interpreting the place moreouer by their owne confession The meaning of the Apostle was nothing else but in taking away the matter of offence to call vp the law of God â— â—or 8.7 coÌ„cerning the auoiding of offence it was not to make a newe decree of their owne authoritie for Peter pronounceth that the Lorde is tempted if a yoke be laide vpon the neckes of the Disciples Acts. 15.27 which himselfe shoulde haue ouerthrowne if hee had consented to haue any yoke laide vpon them 23 This tyrannie which they haue taken to them selues by this example of the Apostles is for two causes to be improoued first because they miserably crucifie not onely the bodies but also the consciences Moreouer because it taketh from the Lorde his Dominion which afterwarde hée sheweth at large howe worthie great repreÌ„hesion it is Esay 29 1â— Matth. 15. â— and that in those in whom no manifest impietie appeared 24 No maruel because mans inuentions did alwayes so displease the lord Col. 2.4 that first they were estéemed for his worship 25 The 4. is froÌ„ the exaÌ„ples of Samuel Menoha 1. Sam. 7.17 but they make nothing for them For although Samuels sacrifice were against the lawe and yet it pleased God yet was it not a second altar to set against the onely aultar but bicause the place was not appointed for the Arke of couenant hée appointed ordeined the Towne where hee dwelled for Sacrifice but his minde was not to make inuocation in holy things where as GOD hath forbidden any thing to be added or diminished As for Manoha it was an extraordinary and singular case hée being a priuate man offered Sacrifice to God and not without Gods allowance Iud. 8.27 because he interprised not of a rash motion of his owne minde Matth. 23.3 but by a heauenly instinction but God abhorreth those thinges that men deuise 26 Last of all because Christ would haue these intollerable burdens to bée borne that also doth help them nothing 1. Cor. 14.40 27 Comming to the third part of the Chapter that hee may speake of those constitutioÌ„s which ought to be counted holy first by a general rule of Paul hée prooueth that all the matter must bée brought back Moreouer by that he setteth two things before vs to be taken héede of least either they shoulde think them necessary to saluation or bestow them to the honour of God 28 Then also he denieth that these stand with the comelinesse and order of Paul and he sheweth of what sorte they are which in these wordes he requireth 29 Prosecuting at large all those seuerally with exaÌ„ples adioyned 1. Cor. 11.22 he concludeth that all Ecclesiasticall orders which wee receiue for holy and holesome doe respect either rites ceremonies or discipline and peace 30 No foundations are such 1. Cor. 14.40 but they which are founded by Gods authoritie and are taken out of the Scripture and they ought to bee diuine according to the generalitie although as touching the
well appeare out of these 3. endes although many of the fathers haue bin very cold héerin but now after they haue receiued a custome more then with their owne power 9 Not onely the whole Church but also euery member ought to yéeld it self to this moderatioÌ„ least from discipline we presently fall to murdering 10 Neither may it otherwise bee drawne which Christ pronounceth of binding and loosing Matth. 18.18 where by they may send theÌ„selues somewhat more harder 11 Too much rigour also must be taken héede of as well in priuate men Matth. 13.23 as in pastours least otherwise if all thinges happen not according to their minde they rashly departe from the communion of the Church 12 The Donatistes and Anabaptists haue gréeuously offended héerein 1. Cor. 11.14 13 This moderatioÌ„ ought then chiefly of all to bee vsed Ephe. 4.2 when not onely the contagion of sinne hath inuaded a fewe but also a multitude 14 The other parte of discipline standeth in this that according to the necessitie of times the Pastours should exhort the people either to fastinges or other solemne supplicatioÌ„s or to other exercises of humilitie repentance and faith this part is profitable and procéedeth from the Apostles and Prophetes 15 Therefore speaking of fasting he reciteth thrée endes therof and expoundeth them 16 The Pastours were wont to publish publike fasting ioyned with faith Acts. 14.3 so oft as they prayed to GOD for any great matter 17 Also as often as any publike calamitie began to range abroade Ioel. 2.2.25 18 But fasting consisteth in thrée thinges in time in qualitie of meate sparing As touching fasting truely I haue read none neither of the old nor of the new writers that can satsfiie mee or that may séeme sufficiently to consider the nature therof For as oft as they speak of fasting presently they fall to the abstaining from meate and therein only they rest very muche but I thinke it shoulde bée otherwise for as soone as wée can let vs come vnto the fountaine it selfe and after let vs with diligence pursue the riuers but this is the only fountaine of fasting a sincere and earnest a singuler desire either of Righteousnesse or newnesse of life in general or some parte thereof which doth either sufficiently appeare by this one thing that when the Disciples coulde not cast out a certaine Diuell because they as it were to a sporting bickering descended rashly and vnaduisedly and a little after they enquired howe it came to passe that they were deceaued of their opinion Matth. 17.21 Marke 9.29 Christe calleth them to fasting signifiyng vndoubtedly thereby that suche victory is so harde and difficill that except they striue with all their force they could doe nothing at all But there are two things that are wont alwaies to spring and flowe out of this fountaine The first is that wée wisely and diligently auoide all occasions Moreouer that on the other side whatsoeuer occasion of godlinesse wee séeke labour for or violently snatche we be alwaies enclined to that stay theroÌ„ being wéeried therby Héerevpon wée may very well descend to the vse of meates as to one of the riuers and there may wée finde fasting as touching nourishment to be no other then so to vse them either in taking or refusing as shall séeme most méete to roote out vices and to aduance vertue And so fasting doth not onely respect the vse of meates but also all other things that fall vnder that kind which truely if wée vse wisely either vice may bée diminished or vertue encreased 19 But least any superstition should créepe in there are thrée thinges which the Pasâ—ours ought diligently alwayes to inculcate or rehearse first that they teache the people that they rent their heartes Ioel. 2.11 and not their garments that is that ther be an inward affection of heart a true mistiking of sinne true humbling and true sorrow through the feare of GOD. For God abhorreth when men in setting signes and outwarde shewes in steede of innocencie of heart Esay 58.5 doe labour with false colour to deceaue them selues The other is that it bée not taken for a meritorious worke The thirde is that wée kéepe it not too precisely as it were one of the chief due 20 The obseruation and kéeping of Lent is very superstitious as is shewed by thrée reasons but yet was it vsed amoÌ„gst the old fathers but after a diuers sort The fasting of Christ fourtie daies and fourtie nightes did not prescribe an example to other but in so beginnyng the preaching of the Gospell Mat. 4.1 hée might proue that it was not a doctrine of meÌ„ but descended from heauen and sith the miracle was shewed in Moses to establish the authoritie of the lawe Exo. 24.18 it ought to haue bene omitted in Christ lest the Gospell shoulde séeme to giue place to the law That which is saide of Elias fast fourtie dayes without meate and drinke tended to no other end but that the people shoulde knowe that he was stirred vp to be a restorer of the lawe from which almost all Israell had departed 21 Afterwarde lawes were made 1. Kin. 19.6 which forbad the eating of meat and diuers abuses crept in 22 The seconde parte of Discipline was that peculiarly beloÌ„ged to that Clergie and it is shewed what and how seuerely in tymes past it was and howe miserably it is performed nowe at this day 2. Tim. 3.2 23 In this one thing they are vntreatable at this day that they giue not priests leaue to marry who notwithstanding may vse whoredome vnpunished by which occasion he sheweth out of the Scripture howe wickedly matrimony is forbidden them 24 He answereth to certaine of their obiections that is to say that the Priest ought to differ in some note from the people and that marriage is nothing but an vncleannesse and pollution of the fleshe 25 Moreouer that the Leuiticall Priestes ought for a tyme to lye from their wyues but séeing that Pastours of the Churche doe not beare this person at this day therefore are they vainly compared with them The Apostles did not only kéepe wiues Hebr. 13.4 1. Cor. 9.5 but also caried them about 6 Thirdly that they thinke it a necessary thing which is nothing but comely and that is proued by the example of the olde Church In olde time also there was motion made of commaunding vnmarried life but no such thing was decreed Histori Tripat Lib. 2. Cap. 14. for Paphnutius sentence was agreed to who pronounced that a man lying with his owne wyfe is chastitie 27 At length there followed more rigorous and clubbishe tymes in which too muche superstitious obseruation of single lyfe grewe in force but if the aduersaries obiecte this antiquitie they may be aunsweared thrée wayes 28 The better to shewe the same hée teacheth what is to bée excepted as ofte as vnder the coulour of antiquitie they defende their filthie vnmarryed lyfe The
reckoneth vp thrée absurdities which presently breake in that at the first it is graunted that mariage is a sacrament These giddie heads after they haue called mariage a Mysterie or Sacrament doe call it vncleannesse defiling fleshly filthines Some haue fouÌ„d out two Sacraments here the one of God the soule in the betrothing man and woman the other of Christ and the Church in the husbande and the wife an other absurditie is this that they affirme that in the Sacrament is giuen the grace of the holie Ghost they teache that that copulation is a Sacrament and they denye that at copulation the holie Ghost is at any time present 37 Last of all when they had once obtained the same they drewe to themselues the hearing of causes of Matrimony and made lawes whereby they might establish their tyrannie partly manifestly wicked against God and partly most vniust towards meÌ„ wherof many are there recited Cap. 20. Of Ciuill gouernment FIrst he sendeth forth certaine things in generall from the 1. to the 3. Moreouer deuiding the whole matter into thrée partes he prosecuteth euery one seuerally from the 4. to the 32. 1 After he hath aboundantly spoken of spirituall gouernment Gal. 5.6 1. Cor. 7 2â— which respecteth the soule he doeth necessarily descend to that other which tendeth to the gouernment of a ciuil life and to the intent he may méete with a double euill whereof the first is that Barbarous and madde men doe furiously goe about to ouerthrowe the order established by God but sith they doe it for this cause as though Christian libertie coulde not stande it is shewed against them that politike administration is not against Christian libertie 2 And when they cry out that the ciuil administration is vnméete for Christians and that such in it selfe that it repugneth Christian profession on both partes Against both which it is shewed that it is such as either in this life doth begin after a sort immortalitie and is very profitable for vs. 3 This same hee prosecuteth prouing that ciuill gouernment is not only profitable for vs in earthly matters but also to defende increase the kingdome of Christe Moreouer that the matter may more plainly goe forwarde he diuideth this gouernment which he speaketh of into thrée partes that is to say into the Magistrate the lawe and the people speaking of euery one in order Exo. 22.8 Psal 82.1.6 4 The Magistrats office is both commended to vs of the Lord with most honourable titles and with the examples of the godly which continue holily therin As Dauid Iosias and Ezechias Ioseph and Daniell in Lordship Moses and Iosua 5 Neither is that firm enough which they obiecte that the same in times past was appointed to the rude people Psal 3.12 but not so vnto vs at this day for the state of the Church at this day is committed to the defence sauegard of Magistrates 6 By this consideration great fruite returneth to the Magistrates theÌ„selues Ier. 48.11 Deut. 1.16 séeing that both may verie wel instruct them with what equitie and diligence they ought to be occupied in their dueties and also may sustaine them in singular comfort 7 They that raile at this holie Ministerie do not refuse the Magistrate 1. Sam. 8.7 but cast away God that he shoulde not raigne ouer them Luk. 22.25 Notwithstanding that which they obiect that dominion is forbidden by the mouth of Christ neither is there any difference what fourme of gouernment it be when we reason of giuing obedience séeing it proueth that all are ordained of God 8 There are thrée speciall fourmes of ciuill gouernment but whether is better it can not be defined The state of the chiefest men tempered with common gouernment is the best by the Princes defalt yet all are of God 9 Speaking of the office of a Magistrat that is â—udg 21.25 to what ende he is set of God hee sheweth that his office is extended to both tables neither is he instituted only to attend on ciuil iudgements but much more to haue regarde of religion and for that cause he is armed with power both for reward and punishment 10 Against them that striue that reuenge sheading of blood is of that sort that it becommeth not Christians hée sheweth that Magistrates do not offend in punishing the wicked that it should be one of the Kings vertues and an approbation of their godlines too muche desire of clemencie is verie pernicious but on the other side alwaies they must take héed that gentlenesse be not abseÌ„t 11 Herevpon it foloweth that all wars are iust lawfull that are taken in haÌ„d to execute publike vengeance 12 That hindreth not which is obiected out of the newe Testament that there is no testimony or example which teacheth that war is a lawfull thing for Christians which he proueth by thrée reasons but heere on both sides they must take héede that they bee not led by their owne desires or proper affection more than publike sense herevpon also it foloweth Garisons Leages other ciuill fortifications are lawfull 13 And that the Magistrate may lawfully demand tribute or yerely reuenue although here also they must take héed Eze. 48.21 Rom. 13.6 that whatsoeuer they be bold to do they be bold before God with a pure conscience 14 Comming to the second part of the treatise to treat of lawes wher in few words he sheweth what the profite and necessitie thereof is he reproueth them of errour which deny a well gouerned common wealth which neglecting the ciuill lawes of Moses is gouerned by the common lawes of nations first hée distributeth the law into thrée parts into moral ceremonial and iudiciall 15 Moreouer he concludeth after the scope of euery thing is diligently searched that to euery natioÌ„ libertie is left Gal. 4.4 to make such lawes as they sawe profitable for them so they were finished according to perpetuall rule of charitie 16 This woulde bee plaine if in all lawes two things were coÌ„sidered that is to say the equitie and constitution of the lawe the first whereof is one and the same and therefore ought neuer to varie the other because it ought to depende of circumstances wil sometimes necessarily be diuers and that he sheweth by diuers examples Exo. 22.1 Deut. 19.18 The third parte of the treatise is of the people where first hée expoundeth what profite of lawes of iudgements of Magistrates returneth to the common societie of Christians from the 17. to the 21. Moreouer howe muche priuate men ought to yelde to Magistrates and and howe farre their obedience ought to procéede from the 22. to the 32. 17 As touching the first that he may shew that the Magistrates office is not superfluous among Christians Rom. 13.4 he proueth that is it diuinely ordained that by his hand and succour wée being defended against the maliciousnes and iniuries of wicked men we may liue a quiet and a safe life but
that all the sacrifices of praiers praise that come from vs may be acceptable and swéete smelling in the sight of God Finally the Papists doe offend in this pointe of doctrine that brag that Christ offereth him selfe in their Masse Cap. 16. Howe Christ hath fulfilled the office of a Redeemer to purchase saluation for vs wherein is entreated of his death and resurrection and his ascending into heauen IN this Chapter there are foure principall partes For first he speaketh generally of the whole matter and shaketh off a question verie neare of alliance from the 1. to the 4. Secondly he sheweth seuerally how Christ hath fulfilled the office of a Redéemer from the 5. to the 18. Thirdly because he hath recited a good parte of the Créede he expoundeth what is to be thought therof 18. Last of all he ioyneth the conclusion 19. 1 Such sound saluation is set before vs in Christe Act. 4.12 Mat. 12.1 that what so euer is necessary for vs to searche the same wée may finde it plentifully in him Barnard sayeth that the name of Iesus is not only light but also meate yea and oyle also without which all the meate of the soule is drye and also salt without the seasoning whereof all that is set before vs is vnsauorie Finally it is the hony in the mouth melodie in the eare ioyfulnes in the heart and also medicine and what so euer is spoken in disputation is vnsauorie but where his name soundeth 2 Therefore by the way it is here to be séene in what sense it is to be taken that God was our enemy till he was reconciled to vs by Christe Rom. 5.10 Gal 3.10 Col. 1.21 when notwithstanding his mercy doth both preuent and also he did not delaye to giue Christ willingly which ought to be reckoned manifest signes of loue such maner of speeches are applyed to our capacitie that we may the better vnderstaÌ„d how miserable and wretched our estate is without Christ 3 Yet is that not falsly sayde But God by meanes of his office nature of iust righteousnesse findeth in vs that which he may worthily hate till the guiltines be abolished through Christ how so euer of his goodnes he loueth that in the meane tyme which is his owne â— Ioh. 4.29 4 This he confirmeth by the Scriptures by Augustine which are these Ioh. 4.16 Rom. 5.10 Aug. Trat 〈◊〉 Ioh. 1.10 The loue of God is incomprehensible and vnchaungeable for he began not to loue vs since the tyme that we were reconciled to him by the blood of his sonne but before the making of the world hée loued vs euen before that we were any thing at all that we might also be his children with his only begotten sonne therefore where as wée are reconciled by the death of Christ it is not so to be taken as though the sonne did therfore reconcile vs vnto him that hée might nowe begin to loue vs whom he hated before for we are reconciled to him that already loued vs to whome we were enimies by reason of sinne And whether this be true or no which I doe saye Rom. 5. â— let the Apostle beare witnesse He doeth commeÌ„d sayth he his loue towards vs bicause wheÌ„ we wer yet sinners Christ died for vs he therfore had a loue to vs euen theÌ„ wheÌ„ we were enimies to him wrought wickednes Therefore after a maruellous diuine manner hée loued vs euen then when he hated vs for he hated vs in that we were such as he had not made because our wickednes had on euery side wasted away his worke hée knewe howe in euery one of vs both to hate that which wée our selues had made and to loue that which he had made Going into the seconde parte of the Chapter first he entreateth of his death from the 5. to the 7. Secondly of his descending into hell from the 8. to the 12. Thirdly of his resurrection 13. Fourthly of his ascention into heauen and sitting at the right hande of his Father from the 14. to the 16. Last of all of his returne vnto iudgement 17. and 18 Rom. 5.19 Gal. 4.4 Mat. 3.25 Rom. 4.25 Iob. 1.29 Rom. 3.24 1. Cor. 5.21 Phi. 1.7 Ioh. 10.15 Esai 53.7 Ioh. 18.4 Mat. 27.11 Hebr. 10.5 Psal 40.9 Esai 53.9.21 Mat. 15.18 Psal 69.5 Ioh. 18.38 5 As concerning the death of Christ hee proueth that the worke of our redemption doth chiefly shine therin how so euer he hath brought it to passe in the whole course of his life In the same death also his willing subiection hath the first degrée which notwithstanding was not vtterly voide of all strife as in the action he bringeth in two thinges to bée considered First that he was condemned as a guiltie person bearing our person Secondly that hée was neuerthelesse acquited by the mouth of the Iudge that it might more manifestly appeare that hée was punished not for his owne but for our defalt 6 This manner of death is not without a great mysterie sith wheÌ„ it is both a curse it selfe and also the signe of a curse it doeth manifestly shew that we for whose cause he was accursed are set frée from the curse of the lawe Esai 53 5.2â— 1. Cor 5 2â— Rom. 8.3 Esai 5.3.6 Gal. 3.13 Deu. 27.26 1. Pet. 2.24 Col. 2.19 Hebr. 9.17 But hée so became accursed that he was not ouercome therof but rather in so taking it he brake destroyed the whole force thereof that our Fayth conceiueth an acquital in the condemnation of Christ and blessing in his being accursed because in this his death we haue the sacrifice for sins the washing from filthe by the sheading of his bloud 7 He also deliuered vp him selfe in our stead into the power of death Heb. 2.9 Rom. 6.45 Col. 3.34 â— that the same being subdued double fruite might thereby come vnto vs that is to say that he might deliuer vs froÌ„ death and kill our old man by interpartening of him selfe with vs. 8 The article of Christe descending into hell was not altogether but by litle and litle vsed in the Churches neyther yet is it vtterly to be refused as many doe or as other woulde haue it to bee confounded with the former Arâ—â—cle 9 They also are deceyued which inteâ—prete that Christe did nothing but descende to the soules of the Fathers which were shut in Lymbo but Limbus is nothing else but a Fable And those thrée places of Scripture doe nothing make for them Psal 10 1â— Zach. 9.11 which of the vnskilfull are wont to be alledged for the establishment thereof For the Prophet Dauid speaketh of their deliueraunce that in far countryes are cast captiue in bondes And Zachary compareth the Babylonical ouerthrow wherin the people was oppressed to a drye pit or bottomlesse depthe and therewithall teacheth that the saluation of the whole Church is as it were a comming out of the déepe Helles Most true it is that Christ shined to
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