mercy with all them that loue him c. yet hee rather sheweth what are his seruants which haue faithfully receiued his couenant then they doe expresse the cause why GOD should doe good to them 7 Moreouer hee entreateth specially of two such kindes of speaches first of them that garnish good workes with the title of righteousnes that is to say they doe respect such workes not so much in respect of them that they are doone of mē as that they are commanded in the law for in the same sense it is no maruell if they be garnished with the title of righteousnesse Deut. 6.6.26 Deut. 24.13 Psalm 106.30 Luke 1.6 séeing that both the obedience of the same lawe doeth containe an absolute righteousnesse the kéeping of euery commandemēt a part of righteousnesse Gen. 4.4 Psa 106 30.3◠8 Then also he speaketh of the other that is of them which affirm that man is iustified by good workes and first hée determineth that works in themselues preuaile nothing at all and that we are iustified by only faith But when the faithfull haue obteined this fréee iustification now the good workes which followe haue another valuation then after their owne deseruing neither are they falsly counted vnrighteous or imputed for righteousnesse 9 The better to confute the same hée wringeth his aduersaries so on euery side with a horned argument that by no meanes they can escape for if they obiect the righteousnesse of workes to assaile the righteousnesse of faith they may many wayes be driuen to be forced to confesse that there is no worke that is not both corrupted with transgressions adioyned with it and with the corruptnesse of it selfe that it can not haue the honour of righteousnesse but if they graunt that they come from the righteousnesse of faith that works otherwise vnpure Deut. 2.7 Iob. 4.8 shoulde bee imputed to righteousnesse or else acknowledge only the righteousnesse of faith without the which righteousnes of workes is nothing or els by their righteousnes of workes they must néedes make a vipers birth 10 Hée prosecuteth this argument more at full graunting that by this meanes Rom. 3.7 there is not onely righteousnesse in partes as our aduersaries would haue it Iam 1.12 Psal 11.6 but also that it is allowed of God as if it were a perfect and full righteousnesse Matth. 5.3 yet because the iustification of faith is the fundation the same ought not to be lifted vp to destroy this for by only faith not only we our selues but also our workes are iustified And this is the righteousnesse of workes which the Scripture so often speaketh of 11 Because they are diligent to alledge much out of Iames against this doctrine first hee merily laugheth at their boldnesse which while they gnaw at iustification of faith and so drawe Paul to fight with Iames in the meane space they determine no marke of righteousnesse where consciences may stay at rest Moreouer hee sheweth what was the scope of the Apostle and where the aduersaries are deceiued that is to say in a double deceit first of faith 12 Moreouer of iustification for the Apostle speaketh of the declaration of righteousnesse but not of imputation as they haue thought neither doth hée dispute by what reasō we are iustified but he requireth of the faithfull a working righteousnesse 13 That which they obiect out of Paul that the doers of the law Rom. 2 1◠not the hearers are iustified doth tend to none other ende but that the Apostle may cast down the Iewes from foolish confidence which boasted themselues of the onely knowledge of the Lawe when in the meane time they were the greatest despisers of it it may be cast vpon their owne pates 14 In these places where the faithfull doe boldly offer their righteousnes to the iudgement of God to bee examined and require that sentence be geuen of them according to it two things are to be considered Neither woulde they bring into iudgement the whole life 1. Sam. 26.13 2. Cor. 2.12 Psalm 36.9 but some speciall cause neither doe they claime to thēselues righteousnes in respect of the perfection of God but by comparison of wicked and naughtie men so they stande not against frée iustification of faith Dauid when hée required the Lord to render to euery man according to his righteousnes trueth ment not that the Lorde shoulde examine by himselfe and reward euery man according to his desertes but hée tooke the Lorde to witnesse how great his innocencie was in comparison of the wickednesse of Saul So Paul defendeth his faithfull and honest dealing which he knew to be pleasing to the mercifull kindnesse of God against all euill speaking of men Paul saith also that hée knoweth no euill by himselfe but that he is not thereby iustified because hée knewe that the iudgement of God farre surmounteth the bleare eied sight of men and howsoeuer the godly defende their innocencie against the hypocrisie of the vngodly yet when they haue to doe with God alone they crie with open mouth 15 In that by certaine other places they woulde ascribe to the wayes of the faithfull righteousnesse and life Pro. 20.5 Eze. 18.9 Eph. 1.4 they do very euill reason that the vprightnesse of the faith is a step toward immortality but the same is of fatherly kindnes not that their workes as the schoolemen dreame are by the accepting of GOD aduaunced to the price of equalitie Cap. 18. That by rewarde the righteousnesse of workes is ill gathered THose sayings which affirme that God doth render to euery one according to their workes doe rather shewe the order and consequence then the cause Matth. 16.27 2. Cor. 5.10 but it is out of doubt that God doth accomplish our saluation by these degrées of his mercy when those whō hee hath chosen he calleth to him those whom he hath called Ios 5.29 Matth 25.34 he iustifieth those whom he hath iustified hée glorifieth Although hée doe by his onely mercy receaue them that be his into life yet because he bringeth them into possession thereof by the race of good workes Phi. 2.12 Iohn 6.27 that he may fulfill his workes in them by such order as hée hath appointed it is no maruell if it be saide that they be crowned according to their workes by which they are prepared to receiue the crowne of immortalitie 2 Those sayinges also which call life euerlasting Matth. 25.34 the reward of workes doe not make workes the cause of saluation Gen. 15.5 it is shewed by the nature of inheritance and confirmed by a notable example that the Lord rewardeth the workes of the faithfull with those benefites which hee had already geuen them before the workes were thought of hauing no cause why to doe good to them but his mercy 3 Yet the Lord doth not deceaue or mock vs when he saith that he rendereth for rewarde to workes Col. 1.4 1. Pet. 1.5 the same thing which
yet he sheweth that the increase of the faithfull are the gifts of his frée goodnesse 5 Which he proueth by that that Paule calleth Christ the only foundatioÌ„ 1. Cor. 3.11 1. Cor. 1.10 for he is so the foundation that wée haue all thinges in him but nothing in our selues as he seuerally sheweth 6 The Schoolemen haue long tyme taught the world farre otherwise that is to say that Christ hath deserued for vs the first grace that is the occasion of deseruing but now it is our part not to let goe the occasion offred as though he only had opened the gate in the meane whyle leauing to vs to goe in by our owne power 7 Herevpon folowed certaine other thinges first that they take from vs the iustification of Fayth Moreouer that drawing good workes from the power of frée will they steale from God somewhat to giue to man in the prayse of good works thirdly that although they continually call vpon good workes yet in the meane tyme they so instruct their coÌ„sciences Ephe. 2.10 that they neuer dare haue affiance that they haue God well pleased and fauourable to their good workes 8 He concludeth that the foundation which he hath laid doth plentifully suffice both to doctrine exhortation and also to consolation Cap. 16. A confutation of the slaunders wherby the Papists goe about to bring this doctrine into hatred HE doeth not therefore abolish good workes 1. Cor. 1 3â— because hée denyeth them to bée iustified by good workes 2 That also is moste false that the mindes of men are withdrawne from the affection of well doing when wée take from them the opinioÌ„ of meriting he proueth by two reasons Heb. 9.14 Rom. 6.6.1 S. Tit. 2.11 1. Cor. 3.16 first if this only be entended wheÌ„ men serue God that they looke to rewarde or let out to hyre or sell their labours to him they litle preuayle for God will be fréely worshipped fréely loued He alloweth that worshipper which when all hope of receiuing rewarde is cut off yet ceasseth not to worship Moreouer if men bée to be pricked forwarde no man can put sharper spurres vnto them than those that are takeÌ„ of the end of our redemption and calling Rom. 12.1 Mat. 5.16 2. Cor. 9.7 Psal 130.4 3 This Methode of teaching is more auailable to the purenes of life then if in thrusting in of merits thou shouldest beate out some seruile and constrayned obedieÌ„ce of the law although this kinde of exhortation be profitable and vsed in the Scriptures 4 It is a most vaine slaunder that men are allured to sinne when we affirme that frée forgiuenes of sinne wherin we say righteousnes consisteth which is fréely giuen vs in Christ who bought it with a price for our filthines is such as is neuer washed away but with the fountaine of his moste precious blood now if we once haue receiued any good thing howe can we but dread beyng once cleansed to wallow our selues againe in the myre as much as in vs lyeth to trouble and infect the purenes of this fountaine I haue washed my féete sayeth the faithfull soule Caâ—â— 5.3 howe shall I againe defile them Cap. 17. The agreement of the promises of the Lawe and the Gospell THey which alledge the promises of the law to ouerthrow iustificatioÌ„ of faith and so thereby doe reason Deut. 7.23 Iere. 73.23 Deut. 11.26 that either such blessings are idle and fruitlesse or that iustification is not of faith alone he beateth downe in this order that whosoeuer wil obteine iustification must néedes leaue the law and as it were brought into libertie from the bondage thereof not that carnall libertie which shoulde drawe vs from kéeping of the Law shoulde allure vs to thinke all thinges lawfull and to suffer our lust as it were the staies being broken and with loose raines to runne riot but the spirituall liberty which may comfort raise vs in a dismaide and ouerthrowne conscience shewing it to be frée from the curse and damnation wherewith the lawe helde it downe fast bounde and tyed This deliuerance from the subiection of the lawe wee obteine when by faith wee take hold of the mercy of God in Christ whereof we are certified of the forgiuenesse of sinnes with the féeling wherof the law did pricke and bite vs. Gal. 2.16 Psalm 19.12 2 This hée confirmed by an example of Paul and Dauid If the faithfull remooue from the law into faith that they in faith finde righteousnesse which they sée to bee absent from the law truely they forsake the righteousnesse of the law 3 Therefore the promises of the lawe if they bée considered in themselues Leuit. 18.5 Eze. 20.11 Rom. 10.5 or haue respect to the merites of workes vtter not their effectualnesse towardes vs and are after a sort abolished but when the promises are put in place of them they not onely bring to passe that we our selues are acceptable to GOD but that our workes also haue their thankes and that for thrée causes of Gods liberalitie wherby it coÌ„meth to passe that the works of the faithful are acceptable to god first that GOD turning away his sight from the workes of his seruantes which deserue reproch embraceth theÌ„ in Christ and by the meane of faith reconcileth them to himselfe without the meane of workes Secondly of his fatherly loue and tender mercy he lifteth vp workes to great honour not waying the worshinesse of them Thirdly hée receaueth the same works with pardon not imputing the imperfection wherewith they are defiled 4 The place of Peter which they alledge of Cornelius to make for their purpose doeth proue nothing lesse then that man is prepared to receaue the grace of GOD by the endeuour of good workes but by contrariwise séeing there is a double accepting of man with GOD first when finding nothing in man but only miserie Gal. 5.5 yet of his great liberalitie hee receiueth him fréely 5 Last of all when by the same hée hath newe begotten him and newly fourmed him into a newe life he nowe imbraceth him as a new creature garnished with the gifts of the holy spirite wherof Peter speaketh in this place hée setteth downe plainely and sheweth that Cornelius was fréely accepted before that his good workes coulde bée accepted this is the meaning of other places which witnesse that God is gentle and merciful Hebe 1.5 Deut. 29.18 2. Sam. 22 to the obeiers and followers of righteousnesse 6 But that suche places may better be vnderstood first he willeth vs to consider whether it be a promise of the law or a promise of the Gospell for both these two may not bee vnderstood in one sense for the promises of the law alwayes vnder condition Psalm 1.5 Esay 33.14 if wee will doe it c. doe promise reward but the promises of the gospel although they are pronounced almost with such like wordes as when it is saide that the Lorde kéepeth the couenant of
what to aske of him Great is the profite of the commandementes if so much be giuen to frée will that the grace of God be the more honored Fayth obteyneth that which the lawe commaundeth yea the law therfore commaundeth that Fayth may obteyne that which was commaunded by the lawe yea God requireth Fayth it selfe of vs and findeth not what to require vnlesse he geue what to finde Againe let God geue what he commaundeth and commaund what he will Ioh. 2.12 Iâ—â— 31 1â— 8 Then also he sheweth by many testimonies of Scripture howe it may be aunswered to all those places Deu. 10 1â— Eze. 36.26 which come vnder those thrée sorts Augustine sayth that we doe not by frée wil of nature but he him self doeth it by nature Of the third sort was that exhortation of Paule and Barnabas Esd 16. 4.30 2. The. 1.3 2. Cor. 8.11 which is rehearsed by Luke that they should abide in the grace of God but that constancie Paule witnesseth doeth come from the Lord. 9 Neither must the Aduersaries bée suffred to cauill that those testimonies are so to be vnderstood that there may be no impediment that we may not ioyne our strengthes and God helpe our weake endeuours as though the effect of our conuersation must be parted in half betwéene God and vs. Zach. 1.3 Ier. 13.3 How weake also this is it is shewed before in the 2. Chapter sect 27. 10 The seconde sorte of their argumentes is Am. 5.14 Esa 5.16 Ier. 4.1 Deu. 28. â— Leu. 26.1 which doe alledge certayne promises wherewith God doeth couenaunt with our will wherby they conclude vnconueniently and in mockery that those benefites which the Lorde doeth offer in his promises are assigned to our owne will vnlesse it were in vs to stablish them or make them voyde But contrariwise it is shewed when promises are offered both to the faythfull and to the wicked they haue their vse with both sortes as in those particular benefites If you wil If you will heare neyther yet doeth the Lorde giue vs frée power to will or heare neither yet doeth hée mocke vs for our weakenesse for to the promises he adioyneth this condition to the wicked that are bounde with the fetters of sin that they shall then onely enioy his benefites if they depart from their wickednesse or for this purpose only that they may vnderstand that they are worthily excluded from those things that are due to the true worshippers of God And he stirreth vp the faithfull to call vpon his grace 11 The third sort of their argumeÌ„ts is wherby God reprocheth the vnthaÌ„kfull people Num. 14.43 Ier. 32.13 that they onely were the cause that they receaued not of his tender loue all kindes of good thinges whervpon they coÌ„clude that these euils are vainely layde to our charge which are not in our power to auoyde Héere therefore it is proued that it is not onely a foolishe and weake defence in pretence of necessitie but also when sinners by their owne fault not by others are depriued both of Gods benefites also chastized with punishmeÌ„ts as they that finde within themselues the spring heade of euils howe so euer they gape to finde them in forren causes That is enough truely to lose this knot Dan. 9. Ier. 7.27 Psal 78.8 Psal 119.112 Phi. 2.1 2. Pet. 1.5 1. The. 5.19 2. Cor. 7.1.2 1. Ioh. 5 18. Ioh. 17.15 1. Pet. 1.22 1. Ioh. 3.9 1. Ioh. 5.4 yet the vse of such reproches is two manner of wayes Where also hée willeth vs to take héede that wée séeke not the faulte without our selues or els attribute to our selues the office to doe well because many tymes the Scriptures to stirre vs vpp doe transferre vnto vs by permission that which yet in verie déede and properly they teach to belong to God only 12 The place of Deuteronomy is not agaynst this solution Den. 30 1â— For after the publishyng of the Lawe hée protesteth vnto the people in this manner The commaundement that I commaunde thee this day is not hid from thee neither farre of it is not in heauen but hard by thee it is in thy mouth and in the hart thou shouldest do it Which Paul here affirmeth Rom. 10.8 that Moses spake of doctrine of the Gospell for if Moses had onely spoken of the commaundementes he shoulde haue puffed vp the people with a most vayne confidence to haue throwne downe them selues hedlong in taking vppon them the kéeping of the lawe by their owne strength as a thing not hard for theÌ„ Wherfore there is nothing more certaine then that Moses in these wordes did meane the couenaunt of mercy which he publishing together with the straight requiring of the lawe for in a fewe verses before he had taught that our hartes must be circumcized by the hande of God Deu. 30.8 that we may loue him 13 The fourth place of their argumentes is where is shewed that God sometymes withdrawing the succour of his grace tryeth men and wayteth to sée to what end they woulde apply their endeuours Oâ—r 5 1â— that also maketh nothing for them The Lordes goyng farre away signifieth the takyng away of prophesie His lokyng what men will doe signifieth that he kéepyng silence and as it were hyding him selfe doeth for a tyme exercise them with diuers afflictions both those thinges he doth to humble vs the more For we shoulde sooner be dulled then amended with the scourges of aduersitie vnlesse he did frame vs to the tractablenes by his spirite 14 The fift and last of their argumentes is which they bring of a continuall manner of speaking which is vsed both in the Scriptures and in the talke of men that good workes are called ours and they no lesse say that we doe the thing that is holie and pleasing to God then that wée commit sinnes Neyther kynde of speach doeth make any thing for them For it were against reason that it shoulde bée sayde that we doe those things to the doing wherof being vnable of our owne motion we are moued by God lyke stones 〈◊〉 6.11 the bread is called ours which we pray to haue giueÌ„ vs of God what wil they get by this title of possession but that by the bountifulnesse and frée gift of God the same thing becommeth ours which otherwyse is not due to vs Augustine sayeth Thou wilt say vnto me then are we wrought and worke not yea thou both workest arte wrought and thou workest well when thou art wrought of that which is good the Spirit of God that worketh thée helpeth them that worke and giueth him selfe the name of a helper for that thou also workest somewhat so mans working is not taken awaye by the mouyng of the holy Ghost because will is of nature but to will well is of grace 15 The grace of GOD worketh all thinges in vs yet so that two wayes they may bée called ours whatsoeuer good we worke although our wil bring
nothing of it selfe that may be seuered from his grace first it may be sayde to be ours what soeuer by his goodnesse he worketh in vs so that we vnderstand it to bée not of our selues Secondly because the mynde is ours the will is ours the endeuour is ours which are by him directed to good 16 Nowe he commeth to certayne singular places which aptly and properly are referred to none of these places which hee sayeth can not muche trouble mens wittes that haue well conceiued the promises aboue sayde And first howe it may be aunsweared them in that place which they cyte out of Genesis Gen. 4.7 Thine appetite shal be vnder thée and thou shalt beare rule ouer it although it may haue a double meanyng yet it maketh nothing for them in what sense so euer it bee taken 17 Moreouer Rom. 9.16 and that which they gather out of the place of Paule that it is not of him that willeth nor runneth howe weake it is hee sheweth howe so euer they haue Origen and Hierome on theyr syde Fyrst by enterpreting then by bringing Augustines authoritie againe 1. Cor. 3. ◠Thirdly he taketh that out of their hands where we are called workers with God First by Paules wordes they gather that there is will in man but Paules meaning is more simply It is not will it is not runnyng that get vs the way to saluation herein is onely the mercy of God Augustine sayeth Tit. 3.4.5 that there is no good will of man vnlesse it be prepared of the Lorde Aug. Epi. 107. ad Vita not but that we ought both to will and to runne but because God worketh both in vs. The other place of Paule is restrained to the ministers and that they are called workers with him not that they bring any thing of themselues but because GOD vseth their seruice after hée hath made them méete and furnished with necessarie giftes 18 Fourthly hée aunswereth to a common place of Ecclesiasticus Ecc. 15.14 Beholde I haue put before thee fire and water c. But it may bée aunsweared by Solomon in Ecclesiastes Eccl. 7.30 who affirmeth that man in the beginnyng was created vpryght and hée forged to him selfe many inuentions 19 Lastly hée aunsweareth to an obiection which they drawe out of an allegoricall sense of a Parable of the wayfaryng man wounded and halfe dead Lu. 10 3◠First by reasonyng by the rule of Allegories Moreouer by expoundyng that place by other places Last of all by shewing by Augustines authoritie howe in an other sense hée may be sayd to be halfe alyue where also he ioyneth a cōclusion of the whole tractation Allegories ought to goe no farther then they haue the rule of Scripture going before them When Paule speaketh of our redemption he doeth not say that we are healed when we were halfe deade and half alyue Eph. 2.1 but that we were raysed vp agayne when we were dead hée calleth not vppon them that are halfe alyue to receiue the light of Christ but that sleape and are buried Ioh. 5.25 In lyke manner speaketh the Lorde him selfe when hée sayeth The houre is come when then the dead shall ryse agayne at his voyce Augustine sayeth that the fréely giuen goods wherevpon saluation hangeth after mans fall are taken away from him and that his naturall gifts are corrupted and defiled Cap. 6. That man being lost must seeke for redemption in Christ AL that knowledge of God the creator wherof we haue entreated is vnprofitable as our condition and estate is after the fall vnlesse there followed Fayth also 1. Cor. 1.22 settyng God foorth vnto vs a Father in Christ And this doctrine from the beginnyng of the world hath taken place in all ages among the children of God Ioh. 17.3 Ioh. 4.21 Eph. 2.12 Iob. 16.4 and they are filthily deceiued which set open the hope of saluation to all prophane and vnbeléeuing men which neuer learned Christ but are illuminated only with some generall knowledge of God Gal. 3.16 1. Sa. 2.10 2 Of those thrée members of the section going before the seconde only foloweth to the end of the Chapter Psal 2.12 Iob. 5.23 1. Kin. 11. 1. Kin. 15.4 Psal 78.60.67 Psal 20.11 Psal 80.18 Lament 4.20 for to cōuince that God neuer shewed him selfe mercifull to the olde people nor neuer did put them into any hope of grace but so farre foorth as Christ shoulde bée their Mediatour This he proueth was grosely portrayed out first in the vse of Sacramentes moreouer in the chiefe of one people or in the separation of the séede of Abraham Last of all in the person of Dauid and his posteritie 3 From no other place but from this same fountayne Aba 3.13 Es 7.14 Es 55.3 Ier. 23.6 Eze. 34.23 Osc 7.12 Am. 9.11 Za. 9.9 Mat. 21.9 Ioh. 14.1 Coll. 1.15 Rom. 10.4 1. Iob. 2.31 is comfort promised in affliction and the banner of affiaunce and hope is aduanced in him alone 4 And so it was Gods will to haue the Iewes instructed with this discipline that to séeke for their deliuerance they should bende their eyes directly to Christ and the same was confirmed againe by Christes own approbation or ratification therfore that common saying that God is the obiect of Faith hath made of sinne correction Cap. 7. That the lawe was giuen not to holde still the olde people in it but to nourishe the hope of saluation in Christ vntill his comming FIrst he generally sheweth that the lawe that is the whole fourme of religion deliuered from God to the old people by the hande of Moses doeth many wayes direct vs to Christ as by sacrifices Heb. 8.5 Act. 7.44 Exo. 28.11 Exo. 10.6 1. Pet. 2.9 Gal. 3.14 Esai 5.3 Dan. 9. Psal 1.10.14 Rom. 10.4 2. Cor. 3.6 Gal. 3.19 washings and a great heape of ceremonies the vse wherof must néeds be condemned of vanitie if they should be considered without Christ 2 By the Priesthood also in the Tribe of Leuy and by the Kyngly digninitie which was aduanced in the house of Dauid and by the Morall law 3 Moreouer séeing the Morall lawe doth make the same plaine hée orderly staieth in the same The same vndoubttedly doth driue vs farre from life and adiudge to eternall death after that perfect righteousnesse before GOD is shewed Deu. 30.19 because wee cannot attaine therevnto that it may incourage vs to séeke remedie in Christ 4 Yet the promises of the Morall lawe although they be condicionall yet were they geuen for good cause 5 Neither ought it to séeme absurde to any man that hée prooueth that the kéeping of the law is impossible howe soeuer Hierome but chiefly the Pelagians haue otherwise thought Not one of the holy men that haue béene clothed with the body of death hath euer attained to the full perfection of loue to loue GOD with all his heart with all his minde with all his soule 1. King 8.46 Psalm 100.43
Tim. 4. â— Where Paul calleth the Gospell the doctrine of Fayth hée compareth Fayth against those terrors wherwith the conscience shoulde be troubled and vexed if saluatioÌ„ were to be sought by works Againe all the promises that we here and there finde in the law concerning frée forgiuenes of sinnes wherby God reconcileth men to him self are accompted partes thereof 3 Here we must take héede of the deuilish errour of Seruetus which vtterly abolisheth the promises Rom. 8.24 Col. 8.27 as if they were ended together with the law and that by Fayth of the Gospell there were brought vnto vs the accomplishment of the promises 1. Tim. 4.8 2. Tit. 1.1 2. Cor. 7.1 as though we shoulde otherwise wholly enioy Christ but so farre as wée embrace him cloathed with his promises although Christ offer vnto vs in his Gospel present fulnesse of spirituall good thinges yet the enioying thereof lyeth still vnder the kéeping of hope till beeing vncloathed of the corruptible fleshe we be transfigured into the glory of them that goe before vs. 4 And hereby also is their error conuinced Rom. 1.16 which do otherwyse neuer compare the lawe with the Gospell but as they compare the merits of works with the frée imputation of righteousnesse Mat. 11.11 Ioh. 1.23 Mal. 4.5 Iob. 5.35 5 Iohn Baptist obteyned an office which was a meane betwéene the Prophets and Apostles Cap. 10. Of the lykenesse of the newe and olde Testament HE iudgeth that in the meane tyme we must looke because of Seruetus and certaine Anabaptists and what resemblaunce and what diuersitie that couenaunt hath which the Lorde made with the Israelites in the old tyme before the comming of Christ and what couenant he hath nowe made with vs since Christe hath béene openly shewed 2. 3 First he teacheth the same in generall that is that they are all one in matter and substaunce but diuers in administration but that the matter may be more playne hée seuerally speaketh of both first Rom. 1.2 3.21 Eph. 1.13 Col. 1.4 1 Thes 2.14 Rom. 3.19 hée prooueth that there are thinges wherein in all points they doe agrée The first is that the olde Testament as well as the newe did not only belong to the carnal wealth and felicitie but much more to the hope of immortalitie and lyfe to come 4 The which being constituted Ioh. 8.5.6 Heb. 13.8 Lu. 1.5.4.7.2 the other two folow of them selues that is to say that both stood vpon the frée mercy of God and also was confirmed by the meane of Christ 5 But séeing that the two last depend of the first he standeth to the end of the Chapter in prouing the same only And first he proueth the same by the testimony of the Apostle which reasoneth with a lyke signification of Sacramentes â— Cor. 10.3 that their estate was lyke vnto ours â—ob 6.49 6 And because many to mocke this argument are wont to obiect that which Christ sayeth Your Fathers did eate Manna in the Wildernesse and are deade neuerthelesse but they that eate his fleshe shall neuer dye Hee sheweth that this place doeth make nothing agaynst him For Christe tempereth his talke somewhat according to their capacitie because they desired onely to be fedde with the food of their belly but cared not for the meate of the soule desiring him that he woulde approue his power with miracles as Moses did in the Wildernesse who obteyned Manna from heauen but hée answered that hée is the minister of a much higher grace in the communion whereof the carnal féeding of the people which alone they so muche estéemed ought of right to be nothing regarded but Paule because he knewe that the Lorde when hée had raigned Manna from heauen did not onely powre it downe for the â—éeding of their belly wherevnto they had respect but also did distribute it for a spiritual mysterie to be a figure of the spirituall quickenyng that is had in Christe did not neglect that parte as most necessary Wherevppon it foloweth that the same promises of eternall and heauenly lyfe which now the Lord vouchsafeth to graunt vnto vs 1. Pet. 1.23 Esai 11.6 were not only coÌ„municated vnto the Iewes but also sealed with the spirituall Sacraments 7 Moreouer out of the old TestameÌ„t that so the aduersaries may more certeinly be conuinced First Leu. 26.12 Psal 144.15 Psal 33.12 Aba 1.12 Esai 33.21 Deu. 32.29 Leu. 26.12 Exo. 6.7 because such effectuall force of lyfe is in the worde of God that whosoeuer God vouchsafeth to be partakers thereof he separateth them into hope of eternall life 8 Moreouer by the wordes of the couenant that God promiseth that he wil be their God they shall be his people He did not declare that he would be a God to their bodies onely but principally to their soules But soules vnlesse they be ioyned to God by righteousnes remain estraÌ„ged froÌ„ him by death but let that ioyning be preseÌ„t it shall bring euerlasting saluation with it â—en 17.7 Ex. 20.6 3.6 Mat. 22.23 Luk. 20.32 Deut. 33.3 9 That hee doeth not onely promise that he will bee their GOD but hée doeth also promyse that he will be so for euer 10 Fourthly that the Lord did exercise our fathers with euery kinde of teÌ„ptation that they should not hope that they should receiue their blessing in this lyfe but that they might know that a better life was layd vp for them Gen. 3.17 Gen. 4.8 and leauing the earthly life should meditate vpoÌ„ the same This he sheweth by many examples first of Adam Abell and Noe. 11 Moreouer of Abraham Gen. 12 1â— 12 Thirdly of Isaak Iacob Gen. 26.35 28.1.5 29.20 31.23 32.11 35.16 37.35 Ge. 34.2 35 12 Ge. 36.18 42.32 Ge. 47.9 13 Wherby he concludeth that they looked for the accomplishmeÌ„t of the lords promises not in the earth but in place elswhere Heb. 11.9 Gen. 47.9 for that cause they haue shewed that this life was nothing but a pylgrimage and they greatly estéemed the buriall of the land of Canaan both which was a figure of eternall felicitie 14 Fiftly that by the example of Iacob so much desiring the birthright Gen. 49.18 Num. 23 1â— Psal 34.22 it may appeare that all they had the felicitie of the life to come set before them in all the studies of their lyfe and not only the Saints but also Balaam him selfe wanted not a tast of such vnderstanding 15 Sixtly that Dauid him selfe promised him selfe so great and excellent things from the Lorde Psalm 39.13 Esay 51.6 who notwithstaÌ„ding wil haue this life to be nothing els but vanitie whervpon it foloweth that he hath his felicitie laide vp in an other place and loketh for that saluation which is ioyned with gods eternitie 16 Seuenthly that ye may no otherwise take that which here and there he speaketh of the prosperous successe of the faithfull Psalm 97.10
strengthened And when he taketh occasion of the Iewes fall to exhort him that standeth to take héede that he fall not Rom. 11. â—â— he doeth not therfore byd vs wauer as though we were not therby assured of our stedfastnesse but only he taketh away arrogant presumption rashe trusting too much in our own strength that after the thrusting out of the Iewes the Gentiles being receiued into their place shoulde not too much outragiously triumph against theÌ„ Albeit he speaketh not only to the faithful but also in the same saying compreheÌ„deth the hypocrites that gloried only in the outward shewe 23 Neither doth this hinder Phi. 2.12 Psal 5.7 Pro. 2â— 14 that we are commanded with feare trembling to worke our saluation when he requireth nothing els of vs but that we shuld accustom vs with much abasing of our selues reuerently to looke vpon the mightinesse of God And there is no cause to the contrary but that the faythful may at one tyme both be in feare 〈◊〉 3. â— also enioy most assured comfort in respect that sometime they turn their eyes to behold their own vanitie and sometymes they cast that thought of their minde vppon the trueth of God as also on the contrary vnsensiblenesse and carefulnesse hath place in the reprobate 24 Yet doe we not so make roume to them which howe soeuer they graunt that so oft as we looke vnto Christ wée finde in him full matter to hope wel yet would they haue vs wauer and stagger in beholding our own vnworthines for they so place conscience betwéene hope and feare that it altereth from the one to the other by enterchaungeable times and courses Fayth therevppon giuing place to desperation but it is sure that Christ with his worthinesse hath brought to passe that our vnworthines should neuer come in the sight of God Rom. 8.10 therfore of our vnworthinesse there can aryse no dispaire or doubt that at any tyme it shoulde holde any gouernment in the mindes of the faythfull 25 This hée confirmeth by the testimony of Bernard who saith that in studiyng the benifit of God vpoÌ„ the soule he findeth two thinges as it were contrary If I behold sayth he the soule it selfe as it is in it selfe and of it selfe I can say nothing more truely of it than that it is vtterly brought to naught it is loaden with sin couered with darkenes entangled which deceitful entisemeÌ„ts itching with lusts subiect to passioÌ„s filled with illusions alway enclined to euil bent to all kind of vices finally full of shame and confusion Esai 64. â— Now if all the very righteousnesse of it béeing looked vppon by the light of the trueth bée found like a cloth stayned with floures theÌ„ what shall the vnrighteousnes therof be accompted If the light that is in vs Mat. 6. â—3 be darknes how great shal the very darknes be What then man is mad vnto vanitie is brought to naught and is nothing But howe is he nothing whome God doth magnifie Barn in Hâ—nai 5. of the dedication of the Temple how is he nothing towards whom Gods heart is set brethren let vs take heart againe Though wée bée nothing in our owne hearts peraduenture there may somewhat of vs lye hidden in the hart of God O Father of mercyes O Father of the miserable howe doest thou set thy heart toward vs for thy hart is where thy treasure is But howe are we thy treasure that are nothing All nations are so before thée as if they were not they shall be reputed as nothing Euen before thée not within thée so in the iudgement of thy trueth but not in the affection of thy pittie Thou callest those thinges that are not as though they were Therefore both they are not because thou callest those things that are not and also they are because thou callest them for though they are not in respect of themselues yet with thée they are according as Paule sayth Rom. 9.12 not of the workes of righteousnesse but of him that calleth Pro. â— 7 Psal 100 1â— Pro. 10.5.14 Mal. 1.7 26 This feare also procéedeth from a double vnderstanding that is to say to honor or reuerence God as a father to feare him as a Lord how so euer hée putteth a difference betwéene them yet he confoundeth both together 27 That which Iohn sayth the feare is not in charitie 1. Ioh. 4.8 c. maketh nothing against this for he speaketh not of willing or childlike feare but of constrayned and seruile feare for the wicked feare not Gods displeasure Eph. 5.6 Col. 3.6 but his punishment and wrath and that truly as though it did hange euery houre ouer their neckes but the faythfull feare not so much punishment as displeasure neyther doe they that truely as though some punishment did hange ouer them but they beware least they procure it 28 After he hath made perfect the second member of the definition he commeth to the third that is to say to that which he sayde had respect vnto Fayth Gods good will in which word he enterpreteth is assigned whatsoeuer belongeth to perfect felicitie Es 80.4 Esai 2. â—â— Séeing the Scriptures doe determine in this one the saluation because God banishing away all enmities hath receiued vs into his fauour The grace of God then is the spring of all good thinges as wel belongyng to this lyfe as to the lyfe to come and those thinges are brought to passe in this lyfe Psal 63.4 Rom. 8.35 that not only prosperitie but also aduersitie are blessed because they are turned to helpes of our saluation 29 The fourth member hée hath made the frée promise of God sheweing that it is the foundation of Fayth whereof hée rendereth a reason for because Fayth although in all poyntes it embrace the worde of God yet properly it beginneth at a promise therein continueth Rom. 10.8 Rom. 1.6 2. Co. 5.18 and therevpon endeth and in that sense is not the law but the Gospell called of the Apostle the word of Fayth 30 Neyther yet is Fayth in this restraint diuided and one only peace taken holde off as some maliciously alledge séeing it is graunted that Fayth hath respect to all the partes of Gods worde Hebr. 11.7 neyther is it our meaning to shewe any other then these two that Fayth neuer stedfastly standeth vntill it come to the frée promise and that wée are no otherwyse reconciled to God by it Rom. 10.8 but because it coupleth vs to Christ fréely offering saluation 31 Herevppon may be gathered Psal 9.11 Psal 109.43 Rom. 4.21 2. Tim. 1.18 Psal 43.1 that Fayth doeth no lesse neede the worde then the fruite doeth neede the lyuely roote of the trée yet in the meane time the power of God is not excluded but the beholding thereof in this cause necessary but no idle but an effectuall power must be conceiued Last of all we must take héede that wée passe not beyonde the limites
faythfull he includeth the communion of Christ in the Sacraments Gal. 3.27 1. Cor. 12.12.13 But when he speaketh of the wrongful vse o◠Sacraments he giueth no more to it than a colde void figure that they are giuen to the wicked for they are neuerthelesse testimonies of Gods grace the reasons which they are wont to obiect against this sentence are trifling and weake the one truely because by this meanes it woulde folowe that our Fayth séeing otherwise it is good may yet bée made better which they account as absurde for they say it is no Fayth but which without shaking stedfastly without withdrawing resteth vpon the mercy of God but it had bene better for such to pray with the Apostle that the Lorde woulde encrease their Fayth then to pretend such a perfection which none of the sonnes of men haue obtained for that Fayth howsoeuer it was begunne was a good Fayth and taking away incredulitie might bée made stronger 8 They cōfirme that because Philip required of the Eunuke Act. 8.37 that he should beleeue with all his hart then that which fayth say they none can be greater before he should be baptized but he clearly sheweth howe vaine as well their reason is as the confirmation thereof This place To beléeue with all the heart is not perfectly to beléeue Christe but onely from the heart and with sincere minde to embrace him Psal 119.10 not to be full with him but with feruent affectiō to hunger and thirst and sighe towarde him An other obiection if Fayth bée encreased by Sacramentes the holie Ghost is giuen in vaine whose worke is to begin maintaine to make perfect maketh nothing for them 9 Neither is this so assigned to any secrete power of the Sacraments nor by any meanes to the Sacraments but all the same dependeth of the inwarde power of the holy Ghost 10 These being thus established two other obiections will of them selues fall to the grounde the first whereof is that if we ascribe to creatures the increase or cōfirmation of Fayth there is wrōg done to the spirit of God whō we ought to acknowledge the author thereof this he refuteth first by cleare declaration of his iudgement declared by an excellent similitude 11 Moreouer as concerning increase Mat. 13.4 Luk. 8.15 by an argument taken from the like that Christ him selfe and after him his Apostles taught the same properly to be in the outward word 12 As touching the confirmation by an argument borowed from the contrary that many times when the Lord meaneth to take away the confidence of the very thinges that are by him promised in the Sacraments he taketh away the Sacraments them selues Last of all if we giue them such vertue the glorie of GOD must néedes be deriued to creatures this also he answereth when hée spoiled and thrust away Adam from the gift of immortalitie he saieth Gen. 3.3 Let him not eate of the fruite of life lest he lyue for euer not that the fruit could restore to Adam his vncorruption from which he was now fallen but least he shoulde enioy a vaine confidence if he kept still the signe of the promise therfore that was shaken away from him which might bring him some hope of immortalitie in this manner putteth the Ephesians in remembraunce that they were foreine gestes of the Testaments straungers from the felowship of Israel without God without Christ wherby he signifieth by a figure of Transnomination that they were excluded frō the promise it self Ephe. 2.11 which had not receiued the signe of the promise 13 Last of all because some bring an argument out of the very name of a sacrament and woulde haue the Sacraments to be nothing but certain naked signes he sheweth also how weak it is 14 As hitherto hée hath disputed against them which weaken the power of Sacraments and vtterly subuert the vse thereof so now he cōmeth to others which of the contrary part attribute too much to them against the schoolemē hee sheweth that it is false which they affirme that sacraments of the new lawe do iustifie and giue grace so that we doe not lay a stop of deadly sinne 15 The better to ouerthrow this hée distinguisheth betwéene the sacrament and the thing of the Sacrament that wée may vnderstād that how much we profit by the sacraments in the communiō of Christ so much profit we take therby 16 This he declareth more plainely that is to say Sacraments are not causes but partes of our righteousnes saluation although the matter of the sacrament be not receiued of the vnworthie yet the matter or thing of the Sacramēt is alwayes present with the sacrament so oft as it is rightly offered 17 This last hee declareth by a most apt similitude and generally admonisheth not so to vnderstand those things which haue bin written by old writers somewhat too gloriously to amplifie the dignitie of sacraments that we shoulde thinke that there is some secrete power knit and fastened to the Sacramentes which is separated from Christ or the worke of the holy Ghost 18 Comming to the second parte of the Chapter that he may treat specially of Sacramentes first hée proueth that the name of Sacrament doeth so plainly lye open that it generally containeth all signes which GOD at anye tyme commaunded to man to make them more assured and safe of the trueth of his promises Gen. 2.17 whether he hath exhibited the same in naturall thinges or in miracles and he setteth downe examples of both 19 Moreouer cōming to those things which the Lord would haue to be ordinary in his Church to nourish his worshippers into one Fayth first he sheweth how necessary those signes are partly to confirme our Fayth partly to witnesse our religion with men 20 Moreouer these thinges whereof he nowe speaketh Gen. 17.10 he deuideth into two kindes that is to say of the old and new Testament but both tend to this end to leade vs as it were by the hande to Christ 21 First he sheweth the same in the Sacraments of the old Testamēt Circumcision was to the Iewes Gen. 22.2 Gal. 3.16 Rom. 5.19 whereby they were put in minde that what so euer commeth of the séede of man is corrupt and hath néede of pruning and a remembrance to confirme them selues of the blessing promised to Abraham 22 Moreouer by the Sacraments of the newe Testament where is signified our washing and satisfaction 23 Therefore that schoole doctrine is vtterly to be reiected whereby there is noted so great a difference betwene the Sacraments of the old Law the new Lawe as though those did nothing but shadow out the grace of God and those doe presently giue it but the Apostle speaketh no lesse honorable of those then of these 1. Cor. 10.3 what power our Sacramentes haue the same had theirs they were seales of Gods good will towards them into hope of eternall saluation Heb. 10.10 24 Hée
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