and allowe mixed Venerie which the lawes of Mahomet doe The fourth It is impossible that that religion is of God which placeth the chiefest happines in the pleasures of meate drinke Venerie which Mahomet doeth euidentlie The fift That is the true religion which sheweth the meanes whereby à man may attaine vnto felicitie wherby à man becommeth as it were one thing with God y e image of God wherevnto he was made being repared in him which the lawe of Mahomet doth not The sixt whatsoeuer springeth of fraud is defended by force and crueltie and tendeth vnto the destruction of mankinde is not wrought by God and what else I beseech you maie be found in Mahomet The seuenth That is the most auncient and best religion which hath the consent of al times and the testimonies of Moses of the Prophetes of Christ and of the Apostles But with this y e pestilence of Mahomet spruÌ„gvp 900. yeares sithence spred abroad by blodie warre is at extreme variance Therefore there is no doubt but the auctor of the same is he which slielie deceaued our first parentes and brought mankinde into these miseries from whence it can not escape vnlesse it apprehende Christ by the hande that is vnlesse by faith it rest-vppon Iesus Christ the onelie mediator Last of al it is good to think-vpon comfortes against the rage of Mahomet power of the Turkes The first whereof may be taken out of the Prophecie which Daniel subioineth to y e prophecies of the Empire of the Turkes The Kingdome saith he and dominion and the greatnesse of the kingdome vnder the whole heauen shal be giuen to the holie people of the most high whose kingdome is an euerlasting kingdome and al powers shal serue and obey him God by this prophecie doeth signifie howe the sainctes after the troubles of this life shal enioie an euerlasting and heauenly kingdome so that al things shal be in subiection to them And then shal it fal-out that euerie knee both of things in heauen and things in earth things vnder the earth shal bow to Iesus and that either willinglie as children or perforce as seruants For al thinges must confesse that Iesus Christ is the soueraigne Lord. Nowe forsomuch as we see the euent to haue answered to other prophecies of Daniel we maie not doubt of the euent of this prophecie which as-yet is loked for touching the glorie of the Church The second consolation may be fetcht froÌ„â—ie doctrine of the Gospel which declareth howe the Church in this life is euermore subiect to the crosse according to these wordes Iudgement must begin at the house of God For the children of God in this life through the prouidence of God are chastised and that for manie causes which afterward wee wil declare The third consolation may be taken from the example of Christ who so long as he liued in this worlde was diuerslie afflicted notwithstanding he ouercame theÌ„ al through death found life Hitherto the examples of the sainctes are to be referred The fourth consolation maie be fetcht from the vse of persecution and from the necessitie of the crosse but of these thinges wee shal haue occasion to speake more in the opening of the sixt verse CHAP. 9. Against the superstitious Muscouites THE Muscouites although they beleeue Iesus the sonne of the virgin Marie to be the verie Messiah and acknowledge the Patriarch of Constantinople and thinke more rightlie of some pointes than Papistes do for they charge the Bishop of Rome with defection from the seuen first synodes yet haue they lost the puritie of the doctrine of the Gospel and are ignorant of the true seruing of God For they cal-vpon sainctes and chieflie vpon one Nicholas they haue manie monasteries of Nunnes and Monkes they tie the remissioÌ„ of their sinnes to certaine folish ceremonies they fal-downe superstitiouslie before idoles and images and haue manie lawes contrarie to the law of nature of the ten-commandementes And albeit they minister baptisme without salt and spittle yet for al that more superstitiously than either Iewes or Ethnikes they vse diuerse washings as baptisme at certaine times of the yeare Likewise they disalowe not the horrible mixture with beast So that if there be any Church among them it lurketh in bannishment as it were Merchantes report how the Bible is traÌ„slated newelie into their language and howe such as embrace the Augustane confession are suffered to be among them Whereby there is some hope that by little and little their doctrine may be purged and their manners amended especialie seeing euen they them selues doe take longer nauigations than in times passed they haue done and manie strangers come vnto them for traffique sake So that we may hope that in time they maie be brought to Christ through godlie merchantes by whome the Lorde in these later daies hath begunne marueilouslie to spead-abroad the Gospel CHAP. 10. Against the idolatrous Papistes FOrsomuch as afterwarde by occasion of the third verse we shal entreat of the threfolde state of the Church in this life namelie à quiet troubled and bannished also of the outwarde markes and inwarde properties of the true Church I wil put-of this disputation against the Papistes till I come vnto that place where I wil shewe how the forme of the Papistical gouernement is cleane contrarie to the forme of the kingdom of Christ howe the doctrine of the law of the Gospel and of the seruice of God is foulie corrupted in the Popedome howe the sacramentes are partlie mangled partly defiled with humaine traditions and augmented contrarie vnto the worde of God how many foolish and ridiculous ceremonies are not receaued onely but preferred also before the holie scripture how the discipline both of the cleargie and of the Church is vtterlie decaied finalie howe al thinges are ful of abhominable superstitions and idolatrous worshippinges that no man with à cleare conscience maie ioine himselfe to their companie CHAP. 11. Against voluptuous worldlinges Epicures or Atheistes The Epicures secretlie to themselues deride al religion whose hearts the God of this world by his craft and subtletie hath bewitched They saie that nations are gouerned by the shewe of religion euen as horses are by the bridle and spurres and that religion serues to that ende and for nothing else But this weakeneth not the power and nature of religion but rather confirmeth the same For it sheweth howe God himselfe hath ingraffed à care of religion within the heartes of men that euen by the shewe of religion men may be guided as by the face of virtue and arte of wisedome Nowe if any doe saie without wisedome assemblies of men cannot be gouerned and maintained what may ensue Therefore that wisedome is nothing at al who can so gather of the same yea rather y t wisedome is à great force light and power of mans wit So that man is
For both y e Apostles and y e holie fathers also tooke it far otherwise than do the papistes by the comparing of scriptures we wil make it euident Paul in his first Epistle vnto the Corinthians writeth after this wise First of al I deliuered vnto you that which I receiued howe that Christ died for our sinnes according to the Scriptures And 1. Corinthians 11. For I haue receaued of the Lorde that which I also haue deliuered vnto you to wit That the Lorde Iesus in the night that he was betraied tooke breade c. Matth. 15. Whie do thy disciples transgresse the tradition of the Elders Of these places I do gather how ther be three sortes of traditions the first of doctrine the seconde of diuine ceremonies the last of humane rites Tradition of doctrine is y t which is deliuered touching the lawe and the gospel and such thinges are conioined with them which forsomuch as they are commaunded of God maie not be altered Tradition of diuine ceremonies is of baptisme and of the Lordes supper in the newe Testament which likewise dependeth vppon the auctoritie of Christ and therefore is immutable Tradition of humane rites containeth manifolde canons both touching ceremonies and also concerning discipline of the clergie laitie this maie be altered for the profite of the Church at the discretion of gouernors Irenaeus in his third booke vseth the word Tradition oftentimes for the doctrine which the Apostles from God deliuered to their auditors and the same auctor calleth the Apostolical Creede y e the tradition of the Apostles Now then seeing the Church according to the doctrine of Paul hath auctoritie to ordeine such rites as make for edification for so he saith Power is giuen vs for edification Againe Let al thinges be done comelie and in order godlie magistrates maie appoint rites for comelines and order sake The ende of comelines is twofolde first by these helpes to stir vs vp vnto godlines secondlie that modestie and grauitie maie bee seene in the handling of Gods matters Order hath three endes one is that rulers and preachers of the worde maie haue à certaine rule to worke by another that auditors maie bee trained vp vnto obedience and discipline and the third that peace and concord maie be prouided for the Church being set in à good staie And herein the people doeth owe obedience to y e magistrats of the Church yet with certaine conditions For in the traditions of man manie thinges are to be taken heede-of First that they be not contrarie to the rule of faith neither that they bring vs from Christ. As doe manie of the popish rites of inuocation of sainctes of prophanation of the masse of buieng selling pardōs of bearing-about worshiping bread of holie water of rosaries of sundrie consecrations of y e toies of purgatorie such like infinite vanities and deceipts of the diuel In these the godlie are excused by the cōmandement of an hier auctoritie whereby we are bidden to bewar of idolatrie Secondly that they be not preferred before Gods heauenlie worde and ceremonies as they were sometime by the Pharisies as maie appeare in y e Gospel after Mark ye rethe commaundement of God that yee maie obserue your owne traditions and are at this daie by the Papistes as maie appeare by the punishments whereby the transgressors of Gods commaundement and of the Popes traditions are corrected It would therefore be knowen that as the traditions of God through the cōmandement of God doe binde vs vnto perpetual obedience so the traditions of men must giue place to Christian libertie and that without case of offence Thirdlie that they be not deemed necessarie vnto saluation nor counted for the seruice of God of themselues and ex opere operato as they vse to saie Last of al that vnder the pretence of indifferencie they destroie not religion For as the Papistes are subtil such thinges as appeare to the eies goodlie they doe amplifie and vnder à sweet baite the hide deadlie poison Some Papistes do exclame how their Masse is neither commaunded nor prohibited by the word of God and therfore is a thing indifferent and was in the feare of God ordained by the godlie fathers for the memorie of y e sacrifice of Christ. But vnder this goodlie shewe of wordes as vnder a faire garment as it were they conceale in abominable idole whereof in due place we purpose to speak And therfore it is wiselie to be regarded when true consideration is had of comelines and of order Interpretation of the Scripture which is another thing theie put-vnder the authoritie of the Church being a free gift of God which the Lord bestoweth vpon whom he list cannot be tied by mans authoritie vnto anie certaine caling of men For as in olde time God bestowed not the spirite of prophecie neither vpon the ordinarie Bishops onelie naie fewe of them were adorned with that excelent gift nor to the tribe of Leuie onlie but at his pleasure made manie of other tribes to be famous therebie So the Sonne of God wil not haue this gift to be tied to ordinarie succession but bestoweth it vpon whom he wil. In the tentes of the Hebrues it is giuen-out how Eldad and Medad did prophecie in y e hoste which thing when Ioshua the seruant of Moses could not brooke he requested his Lord to forbid them But what doth Moses What saith he Enuiest thou for my sake Yea wold God that al the Lords people were Prophetes and that the Lorde would put his spirite vpon them So then the spirite of prophecie and exposition of Gods worde is the peculiar gift of God Which he bestoweth by meanes somtime and sometime without meanes When it is giuen without meanes it is counted for à miracle but when by means it is Gods ordinarie gifte which he both imparteth vpon such as earnestlie cal vpon him labor therfore and encreaseth in those who doe vse it rightlie vnto his glorie But three things in this place are to be obserued The first although God indue manie with this gift yet that none presume to teach in the Church being not lawfulie caled therevnto For theie are neuer blessed in their doinges which rush-into the office of teaching without lawful caling and doe runne before theie are caled Which thing if some factious fellowes would thinke-vpon such troubles would not be in the Church at this daie as there be The seconde that both the whole Church and euerie member of the same haue power as aboue also I touched to proue the spirites For so saith the Apostle Trie the spirites whether theie are of God The third is how al the wordes of interpreters be not of equal weight For some are probable some certainlie true and some are meerelie erroneous Things probable for y e authoritie sake of the vtterers are so long to be imbraced as theie be not
that theie knowe the celestial doctrine Which doctrine is for that cause tearmed the waie of the Lord because it is to man as à waie prepared of God to goe therebie from death vnto life and from the troubles of this world vnto blessed immortalitie Walke in my commandementes saith the Lorde by the Prophet Againe Blessed are theie which walke in the Lawe of the Lorde Moreouer the knowledge of this waie that is of heauenlie doctrine somtime is powred in by à secrete blast and inspiration from God without the labor and care of man as maie appeare in the Prophetes and Apostles Sometime it is gotten by the labor and paines of man Which labour hath two partes The first and principal whereof is burning and continual praier vnto God that he would direct vs in his trueth teach vs and lighten the eies of our minde For except the Lord build the house theie labour in vaine that builde it The other part is an earnest studie of God his worde and wil. Nowe that men be rightlie framed vnto that studie sixe thinges be necessarilie required of which breefelie we will speake The first is dailie reading of the scripture Which who so wil reade with profite must haue the knowledge both of those tongues wherin the scripture was at the first written without which neither the kinde of speech nor the phrazes can be vnderstoode and beside not onelie Logique to espie the order methode of the matter but the knowledge beside of other artes and especialie of that part of philosophie caled natural philosophie Paul commendeth this studie of continual reading vnto Timothie when he saith Giue attendance vnto reâ—ding The second is an obseruation and collection of the principal pointes of heauenlie doctrine without which the paines in reading is to smal purpose For as in al artes this care is necessarie to him that would be substantialie learned so litle shal he profite in the sacred Scripture which obserueth not the chiefe heads of religion neither bringeth al that he readeth vnto some special common place The thirde is à diligent regard vnto common axioms sentences which are as general rules ministring iudgement in doubtful causes as RhetoriciaÌ„s of general thesees which therefore theie call consultations do iudge of particulars and causes in controuersie Hitherto maketh obseruation of examples from which the determinations of matters in doubt are fetched oftentimes The fourth is à sure reteining of the premises in minde that when occasion serueth theie maie be drawen out of the treasurehouse of memorie The fift is contemplation wherebie as it were at the first sight of the minde we behold the whole course of the Scripture By this we compare thinges like and vnlike together by this we reconcile contrarie places and by this we seeke definitions diuisions distinctions interpretations of obscure places yea and make à constitution of the bodie of doctrine The sixt is tradition of elders This declareth what the holie fathers haue thought of euerie thing This tradition if it be confirmed by the worde of GOD is of authoritie and weight In which respecte wee faithfullie imbrace at this daie the Creede both of the Nicene councel of Athanasius of Ambrose and that which is caled the Apostles Creede because theie are euident groundes gathered out of God his worde But if the tradition be not proued out of the word of God then is it either contrarie to the worde and therefore we abhorre the same as the voice of the serpent that seduced Euah or it is beside the worde and we receaue it in respect of such as deliuered the same out vntil it be drawen into an euil conclusion by the enimies of true doctrine With this knowledge of the heauenlie doctrine there should be ioyned as in al men so especialie in the ministers of the Gospel á liuelie feeling in the heart without which knowledge doth not profite but hurt rather through the fault of man This liuelie sense proceedeth from faith and other motions agreeing to the Lawe of God which the holie spirite stirreth-vp in the heartes of beleeuers And this sense is called the path-waie of God because as God requireth the same so through it we approch and are ioined vnto God And therefore Paule requireth these two thinges namelie knowledge and feeling together wheÌ„ he thus writeth This I praie you that your loue maie abound yet more and more in knowledge and in al iudgement that ye maie discerne thinges that differ that ye maie be pure and without offence vntil the daie of Christ filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of God So that the end of knowledge is that we should iudge proue and approue those thinges which are the better and most profitable To feeling is subiect synceritie which is à good coÌ„science before God innocencie of life that we offend no man and plentie of fruits of the righteousnes of faith which proceede from the grace of Iesus Christ and tend vnto the laude praise of God If this liuelie sense with the knowledge of heauenlie doctrine be not in the teachers of the Churche nothing is more cursed in the whole worlde than theie are For when they reproue other meÌ„ for sinning theie condemne themselues when theie lift vp others with comfort theie ouer-throwe themselues when theie teach others themselues are confounded to be short whatsoeuer theie doe in the ministerie committed to their charge it is à testimonie to their owne damnation For theie are verie-like the makers of Noahs arke For as theie when the arke was builded wherin Noah and his familie was saued perished in the floud so these men shal perish in the floud of hel fire when such as gaue credite vnto the worde theie preached shal be saued Wherefore let both them which are in the ministerie and them also which purpose to enter into the same consider howe grieuous the punishment is that hangeth-ouer their heades if the feeling in the heart and their life answere not to their doctrine againe what great glorie is laide-vp for them if theie doe builde the Church of Christ with both hands namelie with doctrine and with example Of whiche glorie afterwarde we wil entreate Moreouer the teachers of the Churche ought to shewe the waie of the Lord to men that goe astraie For which cause theie are called the guides of the flocke in the Scriptures that going-before them both in learning and life theie maie both prepare the waie and animate others to followe them And therefore in the prophesie of Isaiah it is written Go-through goe-through the gates prepare you the waie for the people caste-vp caste-vp the waie and gather out the stones and set-vp à standerd for the people Let preachers therefore of the worde vnderstand that as theie ought to goe before other men both by example of
had vnto the prerogatiue of the fleshe so euerie one which beleeueth the promise is counted for the seede as Paul in the 9. 10. and 11. chapters vnto the Romanes doeth at large and euidentlie prooue For in these three chapters the Apostle handleth the same argument which we doe in this place And therefore I send-backe the hearers vnto Paul who by strong argumentes refuteth the erronious definition of Israel and confirmeth the true which in times passed was shadowed in the olde Testament Whereof the Apostle concludeth howe there is none ods howe there is no difference betweene the Iewe and the Grecian For he that is Lord ouer al is right vnto al that cal-vpon him For whosoeuer shal cal-vpon the name of the Lorde shal be saued Therefore without any respect had either vnto nations or persons the Lorde without acceptation of persons is liberal vnto al. For he is the God not of the Iewes onelie but also of the Gentiles who as he reiecteth al disobedient ones so of his meere mercie he receiueth such as flie vnto him according to the vnchangeable rule of his eternal decree As touching the vocation of the Gentiles into the place of the disobedient Iewes the Prophet Hosea in his 2. chapter did fore-tel I wil saie to them which were not my people Thou art my people and her beloued which was not beloued And it shalbe in the place where it was saide vnto them Ye are not my people that there they shal be called The children of the liuing God And touching that which the Iewes obiect of the ignominie of y e crosse wherby they are offended it is by the testimonies of the Prophets sufficientlie confuted aboue where we entreated of the passion victorie resurrection and ascension of our Sauiour into heauen Nowe the cause whie the incredulous Iewes doe detract from the authoritie of the Euangelistes and saie that they write contraries springeth out of that verie puddle of impietie whēce their other toies do arise For in the ground and summe of matter they differ at no time but the difference appeareth in circumstances onelie But the more plainlie to answere vnto y e obiection of the Iewes I wil adioine to this place y e words of Ludouicus Viues which are these But saith he doe these foure to wit Euangelistes differ at anie time among themselues To this question Iohn Chrysostome aunswereth on this wise Smal disagreeing in the Gospels sometime doe offer argument of the trueth least otherwise they might seeme to haue written of composition if in al respectes they shoulde agree Iohn the Apostle was at Ephesus at that same time when Paul was yet neither maketh mention of other in their Epistles neither did they meete much and talke-together seeing they were sufficientlie enough taught instructed and armed as it were of the spirite of God that they might not be thought after they had communicated-together one after an others counsel to haue preached Christ but according to the doctrine of Christ himselfe and reuelation from heauen so that in the principles summe they disagree no whit as that Christe is the sonne of God borne of the virgin Marie and that he worked miracles taught to contemne this worlde to beleeue to loue both God and man that he called all men vnto euerlasting happinesse and suffered died rose againe ascended into heauen sitteth at the right hande of his father and shal come to iudge the quicke and the deade These thinges with one voice and with one minde they doe constantlie reporte and teach Albeit in circumstances which the Grecians cal Perestaseis the which alter not the substance of matter they differ sometime One sheweth à thing brieflie another more at large One telleth howe two were healed another howe three One at the comming out at the gate another at the going in Which thing falleth-out manie-times because the miracles of Christ were so manie that those thinges which in deed were diuerse we think are the same by reason of some resemblance which they haue together and so it falleth-out in the wordes and sentences of doctrine Christe vttered the same things in diuerse places diuerslie One telleth what he saide on this wise others what he said in that place after another forme to speake plainelie they gather peeces of the sermons and wordes of Christ which maie make for our instruction and welfare CHAP. 6. Howe and wherein the Iewes doe blame our Lord and Sauiour Christ with à cleering him from the same HEre foloweth howe the Iewes inspired of the diuel the father of all vntrueth doe most impudentlie and cursedlie blame our most holie and innocent Christ that which they laie against him is this First as theie saie because he made himselfe the sonne of God equal to the Father Secondlie for that he adhorted men to the worshipping of another God Thirdlie for abrogating the law of Moses Fourthlie because he spake against the traditions of the fathers Fiftlie for violating the Sabbaoth Sixtlie for saieng he could destroie the Temple of God and builde it in three daies Laste of all because he cast-out diuels thorough Beelzebub the cheefe of the diuels See what enuie loe what a minde peruerted can doe when men are drowned in the gulfe of malice Who seeth not that these miserable wretches which dread not to contende against God himselfe are to be pitied rather than confuted yet brieflie let vs answere to euerie particular crime Touching the first we maie confesse that he acknowledged himselfe to be the sonne of God equal to the Father But what wise men will saie it is à lie to confesse the truth For if this be à fault then shal à lie be à commendable thing which no man will grant that maketh account of the lawe of nature Doe not the Prophets in manie places of the scripture ascribe the name Iehouah to the Messiah saith not Isaiah in his sixtie chapter The Lord shal arise vpon thee and his glorie shal be seene vpon thee Hetherto belongeth the saieng of the prophet Ieremiah wherin he is called the Lord our righteousnes And the Lord him-selfe out of the 110. Psalme declareth howe the Messiah should be nor onelie à man but also à God when he saide The Lord saide vnto my Lord sit thou at my right hand But the errour of the Iewes doth here-of arise because theie marked not howe the office of the Messiah was to pacifie the wrath of God to beare the punishment of the sinnes of all mankinde to be present in al places to beholde the heart to heare the groanes of such as cal-vpon him which thinges doubtlesse are not the workes of anie pure creature or finite nature But of this matter we haue spoken more at large in another place The second concerning the worshipping of another God as it is à newe inuention of the Iewes so it is moste false For both by word and
example he inuited to the praieng-vnto and worshipping of that God alone euen the onelie and true God which had both giuen à lawe and ceremonies to the people also brought the Iewes out of the land of Egypt But this was it which troubled y e Iewes for that he caled God his Father whom had he denied hee should haue bin like to them that is à liar The third thing which theie obiect is the abrogation of the lawe wherein they make à loude lie For he alone both fulfilled the lawe himselfe and corrected the abuses of the Pharisies yea and alwayes euen to the death of the crosse was subiecte to the lawe The fourth whereby they saie how he spake against y e traditions of y e fathers is most vntrue But what fault is it I pray you to reprehend impietie to condemne superstition and to speake against such thinges as are manifestlie against the worde of God Is it such à crime to blame the peruerse opinion of the Pharisies whereby they place the traditions of men before the commaundementes of GOD especialie when the Lorde himselfe doth saie Walke ye not in the ordinances of your fathers walke in my statutes Saith not the Lorde by the Apostle They worshippe me in vaine teaching for doctrines the commaundements of men But this was one and à principal cause of crucifieng Iesus the Messiah fearing traditions being abolished least they themselues shoulde come into contempt among the people leese not à little of their auctoritie and so by little and little come into decaie The fifth crime is that our Lorde shoulde violate the Sabbaoth the which also is most vntrue For as the true rest of the Sabbaoth is to cease from sinne and to rest in God so the true workes are they which make vnto the abolishing of sinne and promoting of Gods glorie as were the deedes of healing which he wrought vpon the Sabbaoth And in verie deede there can be no more excellent à worke than to helpe man at his extreme necessitie If it be not lawful vppon the Sabbaoth to heale shal it therefore be lawfull to kil à man Is it lawful to drawe out an Asse falen into à pitte and shal it not be lawful on the Sabbaoth by the worde and power of God to heale à man But this people haue neither ende nor measure in slaundering The sixt crime which they laie to his charge is I can destroye this Temple and builde it againe in three daies The occasion of which his wordes was this The Iewes had required à signe of Christ of his zeale and power he therefore according to the manner of the Apostles and of his owne too sheweth them no friuolous temporarie or base signe as they required but à great à wonderful and an euerlasting signe of the resurrection of his bodie whiche should be the third daie after his death which bodie of his was more truelie and aptlie the Temple of GOD than that stonie one of Ierusalem For therein dwelleth à more proper and present God The seuenth crime which theie obiect to our Lorde is that he cast-out diuels in the name of Beelzebub the chiefe of the diuels Which fault by strong argumentes he remoueth from himselfe Matth. 12 and Luke 11. But afore I shew how the faithlesse Iewes do blemish the miracles of Christ I will in fewe wordes declare what is meant by diuine miracles Next I wil briefelie shewe y e markes wherebie the diuine miracles of Christ and of the saintes are distinguished from fained miracles of magicians and diuels For the diuel as one that hateth God and would gladlie turn vs from God by al possible meanes both by him-selfe and his ministers the magicians doth emulate the workes of God and especialie miracles because he seeth howe that thing commeth neerest vnto the diuine power which is aboue nature And therefore as by his owne natural force he is mightier so in the knowledge of the virtues and operation of thinges more skilfull than man he easelie beguileth our senses to deceaue and bring vs from the truth Diuine miracles are such as God worketh which are therefore called miracles because theie bring men into admiration For first theie bring men into the admiration of Gods power wherebie miracles are wrought Secondly through the power of God men gather that the person which doth miracles both is sent of GOD and also bringeth Gods worde for confirmation whereof miracles are shewed as moste euident demonstrations Thirdly through this consideration faith is conceaued in the minde of the doctrine albeit the maiestie of the doctrine doth exceede the reach of reason Fourthlie of credit to the doctrine springeth in the hart à confidence of the promise of y e good things which are brought by the doctrine Fiftlie who so beleeue the doctrine and hope for the promise they do loue and praise God And by miracles as it were by the hand they are led vnto the faith of their condition which is to haue felowship with God and in him to obteine an euerlasting blessednesse for euermore Sixtlie because euerie signe is à signe of somthing signed faith seeketh the analogie comparison betwene the signe and that is signed and so by comparing them together of earthlie gathereth heauēlie spiritual things of visible For the diuine miracles of Christ aboue al haue spiritual significatiōs the which y e aptlie they may be aplied shold be reduced vnto more euident sentences of scripture and notable examples that the spiritual interpretation may be agreeable to faith and consent with the principle groundes of our religion yea and also haue euident examples wherebie the matter is painted out as it were The reason whie Christe and good men would confirme their doctrine to men by miracles is this It was verie meete that faith which is of matters that exceede mans vnderstanding should be confirmed by such things as are aboue nature and contrarie vnto the vsual course of the same that men with their outwarde eies beholding such thinges to be brought to passe as exceeded the power of nature might be stirred-vp to the beholding with the internal eies of the minde that is to the beleeuing of those thinges which are beyonde reason As therefore the thinges which are subiect to reason neede no demonstration that an vndoubted faith may be giuen to them so diuine and celestial by miracles as by certaine heauenlie proofes do deserue credite Nowe the cause why at this daie miracles are not wrought in y e eies of men as they haue bin Augustine sheweth when he saith Neither be these miracles permitted to indure vnto our daies that the minde maie not alwaies seeke after visible thinges and so by the longe vse of them mankinde would waxe colde which through their noueltie was inflamed Neither ought we in these daies to doubte that theie are to be credited who when theie preached those things which
this Temple of God The glorie of the Church surelie is verie great in that the heauenlie wisedome that is the word of God is committed to her in that God heareth her praiers and protecteth her continualie in that she hath alwaies bin inuincible notwithstanding all her afflictions and troubles in that she hath bin famous both with prophecies and miracles in that she hath excelled with manie heroical virtues finalie in that she is appointed to be the heire of eternal life Nowe at the greatenesse of this glorie none can sufficientlie wonder And yet it is more wonderful than al this that the diuine maiestie to wit the Father the Sonne the holie Ghost doth vouchsafe to elect and to consecrate the heart of man for their habitation and there to dwel according to the promise of Christ If anie man loue me he wil keepe my worde and my father wil loue him and we wil come vnto him and wil dwel with him See nowe what à great difference there is betweene the Church of God and other assemblies The Church of God is the Temple of God but other assemblies are in deede the houses of diuels As therfore nothing is more delectable nothing more cleane nothing better nothing more holie than y t is so there is nothing more abhominable nothing more filthie nothing worser nothing more prophane than these assemblies are Not without cause then did Dauid with great admiration breake into these wordes Glorious thinges are spoken of thee O citie of God The consideration of this glorious condition of the Churche should be à good cause to stirre-vp al men to ioine thēselues vnto the Church of God But alas such is the blindnes such is the foolishnes of mans hart that verie few are moued with y e glorie of the Church and manie taken with pleasures delightes riches and promotion can no whit beholde this glorie What puritie is required to be in the Churche maie appeare in that she is taken-for and called The holie Temple of God For as a Temple made by man and consecrated to God should be cleare from idols and al vncleannesse that men therein maie meete syncerelie to serue the Lord through saith according to Gods worde for which cause our Sauiour Christ caste the biers and sellèrs out of the Temple of Ierusalem saieng Mine house shalbe caled the house of praier So euerie Christian that he maie be an holie Temple of God must be separated from the prophane Gentiles haue no place for idols vncleanes within him that al the powers both of his mind bodie maie cōsent trulie syncerelie to serue the Lorde God and finalie that with vnfaigned repentance he maie throwe-down himselfe before the Maiestie of God and rise-againe through confidence in the gratious promise so in the feare of God by mortification of the flesh and quickening of the spirite goe on forwarde dailie more and more vntil he attaine vnto the marke he shooteth at And although none can be cleare from al sinne while he liueth in this world as aboue also I haue touched yet who so reteineth faith and à good conscience is iudged pure holie before God and that in two respectes First by the imputation of the holines of Christ secondlie by inchoation of obedience Wher-of it is that in respect of the vngodlie vnpenitent persons the godlie before God are counted for moste holie for most pure and perfect without al spot or wrinckle For God imputeth not the remnants of sinne vnto them but looketh-vpon them as theie are cloathed and adorned with the righteousnes of his sonne Iesus Christ. Nowe the Church being the holie Temple of God God is necessarilie to be serued in the same and that purelie and holilie And this seruice is à worke commanded of GOD done through faith principalie for the glorie of God Then that this seruice maie be pure holie it is required first of all that the worke of the seruice be holie that is prescribed by the word of God and infected with no humane or diuelish additions For so the Lorde by the Prophet Ieremie doth saie Walke in my commandementes and not in the commandements of your fathers And that the workes commanded by men are not the seruice of God of thēselues the Prophet Isaiah teacheth when he saith In vaine theie worship me teaching for doctrines mens preceptes And Paule in plaine wordes condemneth al such traditions of man Hence therfore let vs conclude à most certain rule No seruice pleaseth God but what he ordeineth commendeth to vs in his word Secondlie vnto the pure and holie seruice of God it is required that the minde and conscience of the worker be holie and pure For when the minde is vnpure it is abhominable whatsoeuer a man doth although to outward shewe it seeme to be à right holie worke exacted by the lawe of God and although there be greate vse therof among men according to that of Paule vnto Titus Vnto the pure are al thinges pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Theie professe that they know God but by works theie denie him are abominable and disobedient and vnto euerie good worke reprobate And how the minde of man is made pure by faith it is manifest For by faith as witnesseth the Apostle the heartes be purified not because faith of it selfe can doe so but for that by faith the bloud of Christe is applied by the sprinckling wherof our hearts be cleansed from dead workes Thirdlie that the seruice of God maie be holie and pure it is required that the end of the worke be pure and holie that is that without al hypocrisie with à simple heart thou set the glorie of God before thine eies that is that thou do whatsoeuer thou doe onelie because God hath commanded the same to be done whō thie minde is with al thine affection mind wil and life to glorifie A worke so done is à pure and holie seruice of God And although the worke it self be apparent for the most part in y e eies of men verie base yet it is a spiritual seruice of God because it is the work not of y e flesh but of the spirit before which is proposed the glorie of God And that theie who shal violate this holie temple of God shal not escape scot-free this threatning of the Apostle doth declare If anie man doth violate the Temple of God him wil God destroie But this Temple is violated by idols and vncleanes that is by erroneous doctrine superstitious worshippinges schisme by wickednes and prophanes of life who so is guiltie of anie one of these vices doth violate the Temple of God What then shal we saie of the Pope who ouerwhelmeth the doctrine of the Gospel with y e dreames of Monkes who bringeth infinite superstitions into the
they be much to bee praised who liue so as they teach if so be also they teach rightlie as they liue For so saide Eusebius entering into the praise of Origen This is he who liueth according to his speaking and speaketh according to his liuing Correction is that whereby such as wander from the right waie are brought into the same This correction is vsed either by telling men of their faultes or by exhorting or by reprouing or by threatening or by punishing Al these at one time alwaies maie not be vsed but according as he is giuen who hath gone-astraie For if by telling the fault by exhortation he amende other remedies are not needeful But here prudent Censors of of behauiour must endeuor in al correction to shewe à fatherlie minde not crueltie For as the one encreaseth loue toward the correcters so the other engendereth hatred and contumacie As Ambrose doth saie He that cruelie is chastised and chidden receaueth neither chiding nor amendement But if neither telling exhorting chiding nor threatening wil bring à man from his error then sharper medicines must be tried that is it must be seene whether punishment wil reclaime him into the right waie who hath wandered according to the doctrine of the Gospel This punishment is twofold to wit either excommunication vppon wicked liuers or cursing vpon obstinate heretikes But first let vs speake of excommunication the which when it is to be showen it must be done both wiselie to edification and grauelie with much compassion the sentence of the superior officers being first pronounced against the obstinate guiltie person Notwithstanding singular heede must be taken heere that you doe not so plucke vp the tares that ye destroie the wheate withal Which thing maie be auoided if the endes of excommunication which are three be had in minde The first is that à wicked liuer to the great reproch of God his Gospel bee not suffered among Christians The seconde that the good also maie not be corrupted through the continual familiaritie of the wicked For à litle leauen leaueneth the whole lumpe The last is that he which hath fallen through shame of the worlde maie at length repent and be reconciled to the Church These three endes are al for the edifieng and vnitie of the Church And it is diligentlie to be considered when excommunication doeth edifie and when it doeth not For if it doeth destroie rather than edifie it must not be vsed at al. Which made Augustin speaking concerning the remedie of excommunication to saie Let this be done where there is no daunger of schisme tares be to be rooted out so that the wheate be not plucked-vp withal Moreouer of excommunication as also of receauing the brother that fel into the Church againe you maie reade both in my booke Of à Pastor and likewise in mine Enchiridion Curssinge is to be exercised onelie vppon heretikes that is vpon defacers of the gospel such as after sundrie admonitions doe obstinatelie maintaine their errors and wil not repent These forsomuch as they are Paul saith in themselues damned they be vtterlie to bee cut from the bodie of Christ that is from the Church that others by their contagion maie not be infected and so by litle and litle the kingdome of Christ be destroied And y t this punishment both maie and ought to be executed vpon heretikes first that testimonie of Paul twice repeated Gala. 1. doth confirme Though we or an Angel from heauen preach vnto you otherwise theÌ„ that which we haue preached vnto you let him be accursed As we saide before so saie I nowe againe If anie man preach vnto you otherwise then that ye haue receaued let him be accursed Secondlie that commaundement of Paul belongeth hitherto Reiect him that is an heretike after once or twice admonition knowing that he that is such is peruerted and sinneth being damned of his owne self Hitherto also maketh y t of Iohn in his second Epistle If ther come anie vnto you and bring not this doctrine receaue him not to house neither bid him God speede Hitherto in like sort tende the examples of the fathers who by this curssing punished both Arrius Sabellius Manes others And that this heauie punishment of al other maie rightlie be vsed special heede must bee had that it be not exercised rashlie through affectioÌ„s the matter being not throughlie examined and knowen Which when it is not done the curssing doth not somuch bind them which wrongâ—ulie are strucken as it doth theÌ„ which vniustlie condemne For seeing y t God vnloaseth what man bindeth the rashnesse of man is not to be feared insomuch as Christ also did foretel howe the Pharisies shoulde exclude the preachers of the Gospel as the Pope which is verie Antichrist doeth For hee casteth not his thunderbolte of cursses against heretikes but against theÌ„ which syncerelie doe defende the writinges of the Prophetes and Apostles against them who teach the sinnes of men are clensed onelie by the bloode of Christ against them that wil not cal vpon sainctes against them which wil not embrace al the toies and trumperie of the Pope Finalie against them that worship not the Pope euen as God himselfe that is against them which preferre not the Popish traditions before the worde of God Wherefore the Popes curssings be no more to be feared then are the cursses of à filthie fleshlie louer who blameth such as he hath ben naught withal for leauing his wicked companie and ioining themselues to honest men in godlie marriage CHAP. 18. 1. Of the auctoritie of the Church 2. of traditions 3. of the interpretation of the scriptures 4. and of the outward notes of the vpright state of the Church With this power there is auctoritie ioined which I saide was the third part of the vpright state of y e Church Vnder this auctoritie they put tradition and interpretation of the scripture By tradition the Papistes vnderstand the lawes which the Popes Bishops and Prelates doe thrust-vpon the Church beside the worde of God yea and often contrarie also vnto the same And that they maie seeme to stablishe and to builde this their auctoritie vpon the worde of God they aleadge both the saieng of Paul and the example also of the Apostles The saieng of Paul is this Keepe the traditions which ye haue beene taught either by worde or by our Epistle The example of the Apostles they bring-out who commanded the Gentiles to absteine from thinges offered vnto idols and bloode and that that is strangled Hereof y e Papistes do gather two things One is howe they haue auctoritie to make what traditions they list another that the people oweth obedience vnto them But what answere is to be made maie appeare both by the exposition of the word Tradition and also by the difference of rites and ceremonies First therefore let vs shew how this word tradition is vsed
authoritie of Christ. Luk. 23 43. Mat. 22 32 Christ his preaching vnto the spirites in prison what is signifieth 1. Pet. 3 19 1. Pet. 1 9 Phil. 2 23. Eccle. 12 7. Heb. 12 9. Wisd. 3 1. Psa. 116 15 Act. 7 59. An obiectioÌ„ of Epicures Diuersities of religion Answere The true church whaâ— 1. God the gatherer of the true church Mar. 16 15 16. The meditatioÌ„s which baptisme doth offer Howe and when we are sanctified Abraham à paterne of the true Church Fruite gathered from the eâ—ymologie of the Church Who à member of the church Howe the faithful be holie No respect of persons before God Vnitie of the Church like vnto a pome-granate 2. God the gouernour the protector of the true Church The Church à smal flock in comparison yet vnmoueable Psa. 116 15 The church like an Iland in the sea 3. The true church harkeneth vnto the word of the Lorde Iohn 10 27 5. Matt. 4 10 Psal. 50 15 4. The true Church obeieth Christe onelie Mat. 23 8. Psal. 73 28 Psal. 73 37 To cleaue vnto the Lorde of hostes what Psal. 73 28 Rom. 10 10 1. Co. 10 14 5. In the true Church the Lord of hostes doth dwel The Church is the temple of God 1. Cor 3. 16. 17. The glorie of the Church Iohn 14 23 Difference betwene the true Church and other assemblies Psal. 87 3 The puritie of the Church Mat. 21 1â— 13. How we are holie and pure in this life The holie seruice of God in the Church Seruice of God what Isa. 23 13. Matt. 15 9. 1. Cor. 7 23. Colos. 2 20. 21. Tiâ—us 1 15. 16. Howe faith doth purifie the heart Act. 15 9. PunishmeÌ„t of such as defile the Church of God 1. Cor. 3 17. Howe and whereby the church is defiled 6. The true Church in this world is in exile and banishment neuer at rest Of the banished state of the church read more afterward chap. 20. of this 1 part Ierusalem Babylon Sundrie kindes of strangers Heb 13 14. Phil 3 21. Mat. 28 20 7 The true Church followeth her capitaine Iesus Christ. Iohn 14 6. How Christ is the wale by doctrine Iohn 1 18. 1. Cor. 1 30. 2. Pet. 1 21. Mat. 10 39 Luke 9 24. Howe Christ is the waie by merit Rom. 10 4. Rom. 5 19. Rom. 10 3. 4. Christ howe the waie by example Iohn 13 15. Io 13 24. Ioh. 15 12. Ioh. 8 12. Christ he the truth Iohn 1 17. Mat. 28 20 Mat. 16 18. Iohn 8 31. 38. 36. Howe Christ is the life Christ the life by regenerating vs Iohn 1 12. Iohn 3 8. Life of nature and grace 1. Cor. 7 3 Christ the life by sanctifieng vs. Rom. 61 3. The 〈◊〉 of the image of God in man 〈◊〉 Christ the life by glorifieng vs. Perfect feâ—â—citie what 1. Tim. 2 4. * Aboue cap. 3. Pag. 9. Maâ— 3 17. Societie with Christ. Vnhealthful societie of how manie sortes Healthful societie of how manie sortes Num. 24 6. 6. Psa. 119 14 24. 123. Psal. 42 1. 2. Word of god à liuing fountaine Isai. 12 2. 3. 4. Hart of man Gen. 8 21. Rom. 3 10. 11. 12. Ephe. 4 17. 18. Pro. 51 10. Psal. 2 11. Psal. 6 3. 4. Pro. 17 72. Diuers significations of the heart Harted men How the hart of man becommeth froward wicked Psal. 51 10. Iere. 4 4. Ephes. 4 22. 24. Ezek. 11 19 Meditation what Contemplation what Psal. 34 8. A virtuous life what Flesh how taken in the Scripture 1. Cor. 15 39 Gen. 61 13. Iohn 3 6. 1. Cor. 15 50 Iohn 8 15. Gal. 3 â—0 Psal. 146 3 4. 5. 1. Tim. 6 17 Iob. 19 25. Mat. 23 37 Markes of the true Church Triple state of the Church Christe the supreme head and ruler of the Church The Church what Two sortes of men in the Church Diuers kinds of ministers in the Church State of the ministerie in the primitiue Church Ephe. 4 11. Acts. 20 28. State of the clergie after the Apostles Office of Patriarches Popes vsurpers of autoritie in the Church of Christ. Porwer of the Church what 2. Cor. 10 8. Ordinarie power of the Church Mar. 16 15. 16. Matr. 16 19. Keies of heauen what Matt. 28 18 Ioh. 20 21. 22. 23. Howe the kingdome of heauen is opened or shut 1. Cor. 4 1. 2. What it is to binde What is meant by loasing Iuridical power of the Church 1. The church hath power to alowe and to establish true religion Luk. 11 52. 2. The Church hath power to forbid false doctrine Matt. 7 15. Luke 12 1. Gal. 1 8. 9. Matt. 23 â— 3. Matt. 15 14 Luk. 10 16. 3. The Church hath power to vse discipline Discipline what Partes of discipline Direction Rule of gods word Lawes of Magistrats Examples of the virtuous Ioh. 13 15. Ephe. 5 1. 2 The best waie of teaching Praise of Origen Of correctioÌ„ another part of discipline PunishmeÌ„t twofold ExcoÌ„munication Ender of excommunication 1. Cor. 5 6. Curssinges Who to be curssed Heretikes who Titus 3 11. Gal. 1 8. 9. Titus 3 10 11. 2. Iohn 10. Whome the Pope doth cursse * Aboue cap. 15 pag. 149 Traditions 2. The. 2 15 Act. 15 28. 29. What the word tradition doth signifie 1. Cor. 15 3. 1. Cor. 11 23 Matt. 15 2. Three sorts of traditions Tradition of doctrine Tradition of diuine ceremonies Tradition of humane rites 2. Cor. 10. 8. 1. Co. 14 40 Endes of comelines in the Church Why order is to be obserued in the Church How manie things are to be auoided in the traditions of men Mark 7 9. * Chap. 24. of this first part Interpretation of the Scriptures Al the Leuites nor onelie the Leuites did not prophecie Num. 11 25 26. 27. 28. 29. Touching interpretation of the Scriptures three things to be noted * in the chapiter immediatelie going before page 157. 1. Iohn 4 1. What things interpreters doe vtter Notes and marks of the true church in the vpright state Luther in his booke intituled Dâ— Consiliis Rom. 8 17. Howe and wherein the Church is troubled 1. Pet. 5 3. Partes of the godlie when the Church is in trouble 1. Pet. 1 7. Gen 3 15. Against the Anabaptists Staphylus Mat. 13 47 48. Mat. 13 24 25. Ioseph Daniel Three children Dan 3 19. 20. Dan. 6 10. Rom. 18 10 Sacrifices of the Iewes Altars of the Iewes where and what Psal. 141 â— Praiers 1. The definition of the Iewes sacrifices Iewish sacrifices instituted of God Leuit. 9 24 1. Ki. 18. 38 1. Ch. 21 26 2 Chro. 7 1. Sacrifices of themselues did not pacifie GoÌ„d Psal. 51 16. Psa. 50 7. Iere. 7 22. Isaie 1 10. Isaie 1 11. 12. 13. Rom. 15 8. Psal. 50 16. Isaie 1 16. Gen. 4 4. 5. Psal. 51 17. 19. 2. Causes of the Iewish Sacrifices The fiâ—st cause of sacrifices Rom. 8 7. The second which is the material cause of sacrifices The thirde which is the formal cause of sacrifices The