Augustine doeth answere That hauing made earnest prayer vnto God they are by lot to chuse who shal flee and who shal tarie For in so doing both good regard is had for the present state of the Church and also it is wel prouided that when the teachers of the Church be once killed it shall want no ministers for all that to instructe them Sophisters and Sycophantes being puffed-vp with the wisedome of this worlde they subtillie laie snares to entrappe the preachers The scope of whome is that the fountanes of Israel beeing either stopped or troubled that is that the heauenlie doctrine being either vtterlie abolished or depraued with humane or diuelishe deuises the Church whose life is the puritie of Gods worde maie be oppressed Their sophistical arte is fitlie compared to à brawling woman Whome who so hideth hideth the winde and shee is as the oile in his right hande that vttereth it selfe as Salomon saith For the slightes thereof are infinite Whereof it is that hee which would refute al Sophismes doeth like him which woulde take the windes in à net Then what is to bee done Howe are Sophisters to be resisted The Pastors of the Church aboue al thinges must keepe in memorie the strong and euident testimonies coÌ„cerning euerie principal pointe of doctrine from which they must not suffer themselues to be with-drawen by anie sophistrie of man which they shall notablie withstande if they haue ben wel instructed in true Logique SecoÌ„dlie by ardent praier they must beg of God that by his word hee would strengthen them against y e subtile reasons of man least the truth bee wound in by the serpent and so choaked that is that by sophistrie it be neither vtterly ouerthrowen nor at the least depraued Thirdlie they are to eschewe all vnproper kindes of phrases and vnusual of the Church and to content themselues with the simplicitie of speech which the trueth doeth loue Finalie if so instructed they are not yet able quickelie to aunswere vnto all Sophismes let them be contented with the simplenes of doctrine which is euidentlie expressed proued with manifolde testimonies of the scripture agreing-together And the ministers of the Gospel being thus armed they shall easilie beare-awaie the bel from al their aduersaries notwithstanding the subtiltie of the slipperie serpent A notable example hereof I will adde taken-out of the Ecclesiastical historie following the vsual translation What force saith he the simplicitie of faith hath wee doe knowe by those thinges which bee reported to be done there For when for the care of the religious Emperor the Priestes from all partes of the worlde had assembled-together verie noble and rich Philosophers also came thither too mooued through an opinion they had among whome à certaine notable Logician daie by daie woulde mooue great conflictes of disputation to our Bishops men not vnprobablie learned in Logique And great concourse of learned and lettered men there was to heare yet coulde the Philosopher by no meanes bee either brought vnto à blancke or caught from flieng of anie man For by his art of Logique hee so mette with the questions obiected that when hee seemed most of al to be taken as à slipperie Eele hee slidawaie But because God woulde showe that his kingdome consisteth not in worde but in power among the confessors of the trueth à certaine Bishop of à most simple nature which knewe nothing beside Iesus Christ and him crucified was present Who seing the Philosopher to insult ouer those whiche toke our parts bosting himself of his craftâ—nes through the art of disputation craueth of al meÌ„ rome faith he would speak à few words with the Philosopher But they on our sid which knew wel enough the simplicitie blunt speech of this man began to blush somewhat to feare least peradueÌ„ture his holy simplicitie should be made à laughing game amoÌ„g subtile felows yet would not this father desist froÌ„ his purpose but thus began his speech In the name of Iesus Christ faith he harken ô Philosopher vnto the truth There is one God who made both heauen and earth and which gauè life to man whome hee had framed out of the lime of the earth hee hath created all thinges both visible and inuisible by the power of his worde and established them by the sanctification of his spirit This worde and wisedome whom we call the sonne taking pittie vppon the errors of mankinde was borne of à virgine and hath through the passion of his death deliuered vs from euerlasting damnation and by his resurrection hath giuen vs euerlasting life whom also wee trust shall come to iudge all things which we go about Dost thou beleeue this to be true ô Philosopher But hee the Philosopher as though he had neuer learned anie art to gainsay was so astonished throgh the power of the words that he had nothing to saie but only this that he did thinke so that there was none other thing true besid that which he had said Then the old man If thou beleeuest these things to be so said he arise and folow me vnto Demonicus receaue the signe of this faith And the Philosopher turning about vnto his disciples vnto them which came to heare harkeÌ„ saith he ô learned men while I was delt withal with words I to words opposedwords by the art of speech did ouerthrow whatsoeuer was said but when for words power proceeded from the mouth of the speaker words could not resist power nor man preuaile against God And therfore if any amoÌ„g you can of those things which haue ben spokeÌ„ perceaue the things which I do let him giue credite to Christ folow this old man in whoÌ„ God hath spokeÌ„ This storie notablie doth teach by what weapons victorie may be atchiued against Sophisters namely by a certain persuasion or demonstratioÌ„ of y e ground of religioÌ„ by simplicitie of spech by ardent praier y t God maie giue streÌ„gth to his word as though himself did vtter the same by his owne most holy mouth As y e hypocrits I meane stage plaiers are not taken for them which they be but do put-on and represent à strange person or as Augustin saith they hid y t which they are vnder à personage boast in à personage y t which they are not So the scripture by à Metaphor calleth such hypocrites as by external gestures and deedes boaste themselues for sainctes when for al that their minde is prophane and wicked that is when the outwarde man appeareth meeke as à sheepe when the inwarde is rauening like à woulfe For by this image Christ depainted hypocrites Hereof hypocrisie is saide to bee an outwarde faigning of godlines vnder à prophane and wicked mind So that à double sinne is in hypocrisie to wit impietie and lying For which cause their damnation is doubled for they are condemned both as wicked against God and as liers before men Therefore the saying of Aristotle against
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
the shipwrack of à good conscience dissembling giuing of offence and exercising of crueltie in his office committed to him of God most righteouslie punished Nowe Dauid being in banishment and hauing no power with other good men at the high feast to come vnto y e tabernacle wherein the Arke of the Lorde was and there to praie and offer sacrifice with à troubled and pensiue heart he calleth into minde the difference betweene the Church wherein God publikelie is worshipped and called-vpon and other companies of men what so euer without the feare of God and withal by à prophetical spirit is carried more aloft into the contemplation of the Church of Christ vnder the New testament à certaine shadow wherof was the old tabernacle as the Epistle vnto the Hebrues doth witnes In this exile in this cogitation inlightned with y e spirit of prophecie he is caried by great force of mind both into admiratioÌ„ of y e felicitie of y e true Church wherin God freelie is called-vpon and worshipped and also into consideration of his owne wretchednesse as one to whome there was no entrance into the Church of God and companie of good men As if anie of vs liued among the Turkes or other prophane people he would out of doubt more deepelie thinke vpon the felicitie of the true Church and also deeme them of all others to be most happie which might at certaine and appointed times come with other good men vnto the hearing of Gods word vnto praier and to the receiuing of the sacraments Wherefore being admonished by the example of Dauid a banished man for his wickednesse let vs learne to be more circumspect through an others harme let vs beware that we shut not our selues from the gathering together of the Saintes by our sinnes by earnest and vnfeigned repentance turne we awaie the wrath of God which warlike tumults dissention in religion and infinite wickednesse reigning euerie where doth plainelie shewe lâ—angeth-ouer our neckes So oft then as we reade this Psalme let vs call these two things into mind first the felicitie of the Church wherein the word is purely preached and God syncerelie worshipped then the miserable case of such as maie not with other good men glorifie God in the congregation of the Saints Last of all whether this place be written by Dauid him selfe and so deliuered to the sonnes of Korah to be song or whether the sonnes of Korah in the name of Dauid did write and sing the same as the Hebrues are vncertaine thereof so leaue we the same in doubt For it is ynough for vs to acknowledge the spirit of Christ to be the true auctor therof and to be written for our instruction and consolation CHAP. 2. The principal pointes contained in the first part of this Psalme THE first part of this Psalme comprehended in the foure first verses distinguisheth the true Church from other coÌ„panies of men sheweth whence it springeth howe dearelie God loueth the same also howe entirelie on the otherside it loueth God where it maie be sought what markes it hath howe happie it is with what seruice it worshippeth God and finalie howe it shal continue euerlastinglie and be immortal Nowe in order let vs consider the verses of this part and seueralie vnfolde which confusedlie we haue noted CHAP. 3. 1. The summe of the first verse of this Psalme 2. who is the Lord of hostes 3. what is his armie and victorie Vers. 1. O LORD OF HOSTES HOW AMIABLE ARE THY TABERNACLES IN these wordes the Psalmist principalie doth shew both which is the true Church and whence it is and how pretious in the sight of God The true Church is y t whose maker is the Lord of hostes the which he loueth most entirelie But for the better discoursing of al these points we are in order to opeÌ„ three things First who is that Lord of hostes which is mentioned in this place Then for so much as manie congregations of men and those much differring each from other doe vsurpe the title of the Church we must diligentlie coÌ„sider who be they which falslie take to themselues this name and which is the true Church Last of all whie the true Church is so amiable and deare to God or to the Lord 〈◊〉 of hostes Who then is the Lord of hostes whie doth he cal him selfe the Lord of hostes And what is the vse of this matter being knowne Out of certaine places of the Scripture we wil gather who is the Lord of hostes whereof the Psalmist here maketh mention In the second of Samuel it is said Dauid prospered and grewe for the Lord of hostes was with him And Psalme 59. Euen thou O Lord God of hostes These two testimonies doe shewe if we marke the Hebrue text howe that God which is one in essence and three in persons is the Lord of hostes For in the former place the proper name of God taken from his essence namelie Iehouah is put in the latter the plural number Elohim whereby à pluralitie of persons as the Father the Sonne and the holie Ghost is signified But that we should not thinke there be anie moe persons than three the Prophet Esaiah teacheth vs when he saith And the Seraphims cried one to an other and saide Holie holie holie is the Lord of hostes So that this title is proper to the whole Trinitie Notwithstanding bicause the second person in the Godhead namelie y e euerlasting word or Sonne of God was sent to breake the strength of Satan for y e redemption of mankinde this great title is giuen to him in manie places as in the 24. Psalme Who is this King of glorie The Lord of hostes is the King of glorie Here doubtles Christ a figure of whome was the arke of the couenant is signified to be that glorious King And in the Prophet Esaiah the Lord of hostes is saide to dwell in Zion which certainlie must be vnderstood of Christ. Nowe the Scripture ascribeth this glorious name to Christ because he is the chiefe captaine in the citie of God against the citie of Satan that is in the Church against the world and the diuel For he alone is as the most mightie so the chiefest hed and captaine of al armies both celestial and earthlie And therefore in the forementioned psalme he is called The Lord mightie in battell For he is not idle but fighteth couragiouslie he yeeldeth not but ouercommeth he fleeth not but triumpheth and that not for his owne cause but for the whole citie of God And therefore in the 72. psalme the chiefest honour is ascribed to him Blessed be his glorious Name for euer and let al the earth be filled with his glorie Yet gathereth he an hoste to him selfe not because he is weake of him selfe and of smal power but for that he wil communicate his owne glorie after a sort with his soldiers But what be those armies In
written In thie seede shal al the nations of the earth be blessed Of this ground we doe firmelie conclude that whatsoeuer by the holie Prophetes of God is fore-tolde touching the raigne of the Messiah after the similitude of an earthlie kingdome ought to be applied by waie of comparison according to the manner of à spiritual kingdome to signifie that in the kingdome of Christ there should be equalitie concorde and wonderfull peace peace I meane agreeing to the kingdome of Christ namelie à spiritual peace and that in and among such as by true faith receiue Christe into themselues Which spiritual peace is signified by the concorde of the beastes whereof the Prophetes doe speake For it is too too foolishe to thinke y t the office of the Messiah is to change the natures of thinges as to make the Lion laie-awaie his crueltie or the Aspe and Cokatrice their poison So then vnder these figures the Prophets doe signifie howe men that are fierce bolde and cruel as Lions if once theie take vpon their shoulders the easie and light yoke of Christ that is doe imbrace the doctrine of Christ and through faith depende vpon him must needes laie-awaie their lionish nature and conditions and so dwell peaceablie and louinglie with sheepe that is with milde and simple ones hauing on each part through faith of Christ put-on loue and howe the Mountaines namelie the chiefe among the people laying-aside hautinesse of minde must suffer them-selues to be made equal to them of lowest degree And that there should be no such worldlie peace as the Iewes dreame of the 110. Psalme which was written of the Messiah doth testifie where among other things it is said Be thou ruler in the middes of thine enemies which thing we see to haue come to passe in Christ who euen among his most extreme cruel enimies hath à Church the which he protecteth and defendeth against the rage of all tyrants and diuels For this prophecie doth firmelie abide The seede of the serpent shall bruise his heele that is of the Messiah and of the Church The thirde thing which the Iewes obiect is the place of his scepter that is of his kingdome or court of the Messiah The Messiah saie theie shal haue his Palace in mount Zion But that Iesus whome you take to be the Messiah possesseth not one foote of ground there Therefore that Iesus is not the promised Messiah The Maior theie confirme by à saieng in the second Psalme I haue set my King vpon Zion mine holie mountaine And in the 4. of Micah The mount Zion shal be the house of Iehouah the people shal flowe vnto it Here againe the miserable Iewes doe vnderstand that carnalie which the state of the Messiahs kingdome doth proue ought spiritualie to be taken The mount Zion mysticalie doth signifie the Church which is therefore called mount Zion because the kingdome of the Messiah there beginneth according to the wordes of Isaiah in his second chapter For the Lawe shal go forth of Zion and the worde of the Lorde from Ierusalem For it is the phrase of the Scripture to name the whole from the original as the Iewish people is called Israel in respect of their beginning After which manner Zion is saide to be the palace of the Messiah because the Messiah began there his kingdom Againe as Ierusalem maie two waies be vnderstoode spiritualie and earthlie so maie the earthlie Zion wherebie the heauenlie is figured which is the palace of the Messiah our Lord Iesus Christ. And that the prophecie either of Dauid or of Micah concerning the mount Zion and earthlie citie Ierusalem maie not carnalie be vnderstode the Prophecie of Daniel in his 9. Chapter doth plainlie shewe where it is saide And the people of the Prince that shall come that is the hoste of the Emperour Vespasian shal destroie the citie the sanctuarie and the end thereof shalbe with à flood vnto the end of the battel it shalbe destroied by desolations Nowe for so much as the euent doth answere to this prophecie of the vtter destructiō of the citie Ierusalem the vanitie of y e Iewes is manifest enough which place y e palace of the Messiah in the earthlie mount Zion The 4. thing which the brainsicke Iewes do obiect is about the people of the Messiah which theie saie can be none other than carnal Israel That theie thinke to be the proper inheritance of y e Messiah to it onelie theie wil stand in it that the promises were made But miserablie theie both are deceaued and do deceaue I confesse the verie carnal Israelites were chosen before al other nations and was called the peculiar people of God But wherefore I beseech you For their merites and worthinesse Not so But that there might be à people that might kepe the lawe of God in whome and from whom the Messiah might be borne In consideration of which excellencie of God Dauid saith in the 147. Psalme He hath not dealt so with euerie nation neither haue they knowne his iudgements But what Hath God changing his minde taken to him selfe the idolatrous Gentiles and refused the Iewes Surelie the counsaile of God is vnchangeable for he is faithful in his promises but he hath à condition of faith and obedience annexed And therefore because of their incredulitie the Iewes are castawaie For they haue despised the worde of God and rebelliouslie reiected the Messiah sent vnto them for their welfare which thing doubtles the Prophetes concealed not from vs. What is that which the Prophet Isaiah in his tenth chapter doth say Though thy people ô Israel be as the sande of the sea yet shal the remnant of them returne What is more euident than this prophecie Hath not the euent plainlie agreed to these wordes But how commeth it about that they are not conuerted Whose faulte is it The same Prophet sheweth wherein it lieth whose wordes let vs heare I haue spreade out my handes al the daie vnto a rebellious people But whence came that rebellion Surelie from nothing els but euen because they were offended at the basenesse of the person of the Messiah Which thing the same Prophet fore-saw would come to passe For thus he saith Beholde I laie in Zion à stumbling stone and à rocke to make men fal and euerie one that beleeueth on him shal not be ashamed Mine aunswere then vnto the obiection is Israel is the people of the Messiah which is verie true being vnderstod of the true Israel which is not of the flesh but of the promise But Israel of the promise is euerie one which beleeueth which thing in holie scripture is declared by sundrie types and figures Ishmael and Izhak were borne of one father Abraham Esau and Iaakob of the same father Izhak But as Izhak and Iaakob for the promise sake are reputed for the seede without anie respect
deuoured and brake in peeces and stamped the residue vnder his feete and it was vnlike to the beastes that were before it for it had tenne hornes Hetherto spake Daniel of the fourth that is the Romaine Empire and of the crueltie of the same and of the tenne kinges in subiection thervnto Now foloweth the prophecie of y e Turkish kingdom in these wordes As I considered the hornes beholde there came vp among them another litle horne before whom there were three of the first hornes pluckt-awaie and behold in this horne were eies like the eies of man and à mouth speaking presumptuous thinges And afterwarde The fourth beast shalbe the fourth kingdome in the earth which shalbe vnlike to al the kingdomes and shal deuoure the whole earth and shal treade it downe and break it in peeces And the ten hornes out of this kingdom are ten kings that shal rise another shal rise after thē he shalbe vnlik to the first he shal subdue three kings And shal speak words against the most high and shal consume the saints of the most high think that he may chang times and lawes Hitherto Daniel whose prophecie the euent hath proued to be true For in the yeare of Christ 623. Heraclius being Emperour Mahomet moued sedition and foorth-with the Saracens or Arabians ioined together these three dominions Egypt Syria and Africa which are the three hornes plucked from those tenne hornes of the fourth beast And Daniel ascribeth to this litle horne that is to the Turkish Empire three notes whereby it may be knowne The first whereof is à newe lawe contrarie to the law of God For the eies doe signifie à law subtillie inuented The seconde marke is Blasphemie against the most high which is Christ. For the mouth speaking words against the true God signifieth blasphemies against the sonne of God The thirde note is crueltie towards the Church And he shal consume saith he the sainctes of the most high The fourth is an endeuor to abolish y e Gospel the Church He shal think saith he that he may change times and lawes God would haue this prophecie to be extant for à strengthening of y e godlie against the crueltie of the Turks y t when they should see the euent to answere to y e prophecie they might not offend at the stumbling-blocke of so great persecution and of such reuolting frō the true Church And therefore being thus fore-warned by the Prophet let vs take heart to our selues against this Turkish tyrannie wickednes especiallie seeing howe the euent hath answered to the prophecie For there haue foure Monarchies bin one after another Now raigneth à people which are enemies to God that openlie doeth abolish the Prophetical and Apostolical scriptures But how sprang-vp this newe kingdome who was the autor who toke his part Mahomet in his youth by reason of his pouertie liued by theft and robberie afterward hauing heaped much riches together he was à souldier among his contrie-men the Arabiansvnder Heraclius In y t war he found occasion of principalitie and power For when the Arabians being offēded with Heraclius for denieng thē their paie for his religion had seuered thēselues frō him Mahomet ioined himself to the angred soldiers stirred-vp their mindes aaginst y e Emperor encouraged thē in their defection wher-vpon by à certain companie of soldiers he was chosen to be their captaine as they cōmonlie are extoled in euerie commotion which fauour the wicked enterprise of the rebellious people and set vppon the mightie gouernours In this new capitane manie could not abide y e basenes of his birth nor the odiousnes of his former life especialie they loathed him for a disease he had which was the falling sicknes He therfore to redeeme himselfe from this contempt which is an easie matter amonge the foolish common people pretended à diuinitie in his doinges faining himselfe to enter communication with God and so when he talked to be rauished out of himselfe and seemed like vnto one afflicted with the falling sicknes And therfore he said plainlie but vntrulie howe he was no more à capitane and prince elected through the fauor of souldiors but à prophet and a messenger of the almightie God that vnder the shew of diuinitie he might haue al men the more obedient to his wordes But forsomuch as he was rude altogether and vnlearned he adioyned to him selfe two masters and counselers that were Christians the one wherof was Sergius an Arian and y e other Iohn Nestorius to whom there came à third who was à Iewe à Thalmudiste Euerie of which defended his seueral sect Whervppon Mahomet supposing that he should not onelie gratifie his companions but also the more easilie allure al nations vnto himselfe receiued al that is the pertinacie of Arius the error of Nestorius and the vaine inuentions of the Thalmudiste And therefore he receaued from the Iewe circumcision from the Christians sundrie washinges as it were Baptismes and with Sergius he denied the diuinitie of Christ. Nowe some worshipped idols others were baptized and some-what instructed in Christianitie who as soone as theie had left the Romane Emperour for the hatred they bare against him renounced foorth-with the religion which he defended Euen after the example of those tenne tribes of Israel which reuolting from the house of Dauid vnto Roboam despised the lawes of their fathers and went from the seruice of the onelie true God vnto the inuocation of Diuels Mahomets manner to enlarge and establish his kingdome was this which also his maisters taught him He saide howe God at the first to mankinde sent Moses after him Iesus Christ who were indued with the power to worke miracles But men gaue smal heede to them Therefore he determined to send Mahomet à warriour with-out miracles that whome miracles had not moued weapons might compel He saide howe he was the last messenger and that after him none should come howe Christe in the Gospel had prophecied of him and howe tidinges was of him through a wonderful light which passed from Eua by succession of kinde thorough al women euen to his verie mother See the subtiltie of this knaue Mahomet who knowing that he was destitute altogether of the heauenlie gift to worke miracles which thing was at hand he fained he was sent with the sworde But this armed man at the length was vanquished and receaued à sore wounde in his mouth wherebie he lost some of his cheeke teeth and was throwen into à ditch and put to à shameful foile and that the verie daie before he had from the oracle of GOD promised victorie to him and his Yea and while he was yet à common theefe he was oftentimes beaten sore of the Drianites whose camels he set-vpon returning from Mecha And that citie which hath him nowe in honour sometime adiudged him vnto death as à verie hurtful theefe and appointed à reward if anie coulde bring him vnto
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
is the counsels snares and batteringes whether it be of the worlde or of the diuel cannot preuaile against the same The Church in deede compared to that huge companie of the reprobate and damned diuels is but à verie litle flocke yet continueth it vnmoueable against the force and power of all aduersaries whatsoeuer For notwithstanding manie citizens of the Church be murthered and put to sundrie tormentes yet is not the Church abolished therbie but in death it selfe theie get the victorie while theie keepe their faith and confession For precious in the sight of the Lorde is the death of his Saintes as that which is the gate vnto euerlasting blessednesse Therefore was it wel saide of Augustine The men of this worlde are vnhappilie happie but the Martyrs were happilie vnhappie For theie were for a time vnhappie but happie for euer The Prophet Isaiah compareth the Church to an Iland in his 2. Chapter For as an Iland placed in the sea although it be beaten with many a cruel storme and tempest that arise yet abideth inuincible because the Lord hath set à bound to the Sea which it cannot ouerpasse so the Church abideth safe notwithstanding manifold storms do beate vpon the same For the Lorde of Hostes defendeth and protecteth it who wil not suffer tyrants to vse more crueltie against y e same than it can wel indure or shalbe good for it As often therefore as we heare how the tyrantes of the world doe spoile the Church and murther the members of the same let vs comforte our selues with this cogitation the Lord of Hostes can not forsake his tabernacle which he hath made but wil by his diuine power and presence defende the same and withal praie we vnto this Lorde that he wil not suffer vs to be tempted aboue that we be able to beare Moreouer this Church as it is gathered by the word of God so wil it faithfulie reteine y e same without al corruption It knoweth how Christ alone is to be harkened vnto in the ministers of the Gospel And that is it which the Lorde him-selfe doth saie My sheepe heare my voice for theie knowe not the voice of strangers This is à special note wherebie the Church of Christ is distinguished from other assemblies By whiche we are admonished to shunne false-christes and false-prophetes euen as we would the verie diuel him-selfe For this alwaie is the scope of Satan namelie that despising the voice of the Lorde we should hearken vnto him For as he enuironed our first parents by sophistrie and deprauing the worde of God so alwaies he laboureth to entrap the Church after the same sorte and maner And therfore it standeth vs vpoÌ„ aboue al to listen-vnto the voice of our sheepheard despising the voice of strangers by whom the diuel speaketh So then when the Papistes doe bid vs to heare them let vs answer that Christ our shepheard hath commanded to heare his voice onelie and to content vs there-withal This voice of our shepheard is comprehended in the writinges both of the Prophetes and Apostles and that not obscurelie but plainelie as touching the ground of our saluation When the Pope doth bid thee to cal vpon saintes shunne him as the serpent which by his lie cast our first parentes vnto the death For it is contrarie to the wordes of our sheepeheard who saith Thou shalt worship the Lord thy God and him onelie shalt thou serue Againe Cal vpon me in the daie of trouble and so of the rest For a godlie minde is neuer at quiet vnlesse it heare this voice and be truelie persuaded that thus saith the Lorde of hostes Againe this Church forsomuch as it harkeneth onelie vnto the voice of the Lorde of Hostâ—s it cleaueth to him and obeieth him none beside Others folow other masters some cleaue to worldlie riches and pleasures manie are carried-awaie with the tempestes of their owne affections that theie make smal account of the Church of Christ but the true Church possesseth all the treasures of riches in Christ alone for which cause it cleaueth-to and obeieth him it knoweth howe it was saide of their master Be not ye caled Rabbi for one is your doctor to wit Christ. To him alone therfore it seeketh according to the wordes of the Church in the 73. psalme As for me it is good for me to draw neare to God I haue put my trust in the Lord God that I maie declare al thy workes But seeing others that are not in the Church of God to their certaine condemnation doe folowe other masters theie do more and more estrange them-selues from God as in the same Psalme it is saide Loe theie that with-drawe themselues from thee shal perish thou destroiest al them that go a whoring from thee But what is it to cleaue vnto the Lorde of Hostes It is by faith to be espoused and by hope confession and obedience according to his worde to be ioined to him For as by faith we receaue him as our beloued spouse and are ioined to him So by hope confession we continue in him as it were depending to a trustie anchor Whereof we are carried-into his commendation esteeming of al thinges of no price in respect of the obedience we owe vnto him Therefore when the godlie for confession of the Gospel are compelled to change their aboade and see their substance to be seased-vpon let them take consolation from hence looke not so much vpon the present worlde as for the euent the ioieful euent to come which theie shal find if so be theie abide constantlie in the faith and confession let them thinke howe there shalbe à righteous iudgemeÌ„t wherin as theie that cleaue to y e Lord by faith confession shal finde the words of the Psalmist true saying As for me it is good for me to drawe neere to God so such as turne themselues from God by incredulitie and renouncing of confession shal crie-out howe theie are most miserable let them thinke howe confession is necessarie according to this saieng With the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation Finalie let them thinke this is an earnest coÌ„mandement of God Flie froÌ„ idolatrie Besides for so much as this true Church is the tabernacle of the Lord of Hostes it hath doubtles the Lorde of hostes dwelling in her And therefore not without good cause is she tearmed the temple of God in the Scriptures Hitherto belongeth that of Paule Know ye not that ye are the temple of God and that the spirite of God dwelleth in you If anie man destroie the temple of God him shal God destroie For the temple of God is holie which ye are Hence therefore maie be gathered how greate the glorie of the Church is what puritie is required to be in the same how religiously it should serue God and what punishments be prepared for them who shal prophane
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
man woulde worship the water either to be sprincled vpon à man to be baptized or sprincled alreadie and reserued for worship sake Nowe whereas the Papistes doe attribute to the reciting of the wordes of the supper virtue to transsubstantiate to speake as they do the elements surelie they haue learned that of the Magicians and witches rather than of Christ. For he alone it is and none other that by his diuine power worketh in the supper by the hands of his ministers reacheth to vs when wee doe communicate his verie bodie and his verie blod after an vnsearchable maner And wheras in reformed Churches the ministers of the Gospel doe pronounce the historie of the institution of the supper with à loude voice in à knowen tongue they doe it not that anie virtue by that reciting shoulde passe-ouer into the elementes but otherwise for à most holie and profitable purpose For they know nothing is more comfortable to the godlie than to heare the historie of the instituted supper which containeth the causes of the institutiō and commendeth to them the greate loue betweene Christ and his Church And therefore as the Papistes by mumbling with themselues the wordes of the supper commit hainous sacriledge by keeping close the doctrine of Gospel the summe whereof is contained in the historie of the institution of the supper So doe I iudge it an intollerable thing sorelie to be punished if anie woulde celebrate the Lord his supper without repeating the historie of the same taken either out of the Euangelistes or out of Paul Here some perchance wil arise saie in the celebration of the supper in the reformed Churches y e bread is cōmonlie adored euen as in y e papacie Herevnto I doe thus answere If anie in our Churches do worship the bread and the cup he sticketh as yet in à papistical error from which he is to be reuoked by the godlie ministers of the Gospel Then I distinguish betwene the worship of the bread and the reuerence towarde the maiestie of Christ present in the supper which reuerence we do testifie by bowing the knee and by outward gestures of the bodie while we are occupied in the celebration of the supper The which reuerence as I iudge it laweful and godlie and commended to vs by the Apostle Paul so I doe thinke the worship of the breade and of the wine is wicked prophane both because we haue no cōmandemēt to doe without which à godlie minde can appoint nothing in religion and also because it is meere presumption as that which is not cōtent with that vse of the sacrament which the Lorde requireth The sixt It is contrarie to the institution and nature of the Lorde his supper that one seueralie by himselfe shoulde haue à banket without moe communicants For thus doeth Paul saie When ye come together into one place this is not to eate the Lordes supper For euerie man when they shoulde eate taketh his owne supper afore Againe as no man can baptise himselfe alone So neither is it lawful for à priest to minister the Lordes supper priuatelie to himselfe alone If then this Lordes supper be not à priuate banket surelie in vaine do those sacrificers vaunt howe with fiue wordes they can pluck-downe the bodie of Christ from heauen vpon their altar For y e bodie blood of Christ is onelie in y t place where the institution of Christ is maintained and the communion according to the institutiō It is needful then that at the least there be one to minister and another to receaue The seauenth By the helpe of this masse the kingdome of Antichrist which was erected by the diuel is augmented established For the storehouse of al vngodlie worshippings whereby the kingdome of Antichrist is vp-holden is the masse Which therefore the more forceablie doeth deceaue because it hath à forme quite contrarie to y e nature therof For it seemeth goodlie whereas nothing is more abhominable The eight The application of the masse for the dead y t they maie be deliuered frō purgatorie is à meere diuelish inuention For no man is forgiuen without he haue faith wherfore they most horriblie deface the glorie of Christ which do faine that that offering doth merite that remission of sinnes for the deade Furthermore al which depart out of this life doe depart either in faith or without faith In in faith they are blessed according to that Blessed are the dead which die in the Lorde And Peter saith The end of faith is the saluation of soules But if they die without faith the sentence of Christ standeth sure He that beleeueth not on the sonne the wrath of God abideth on him So then there is à double waie to wit à waie of saluation which is of the faithful and à waie of death or damnation which is of al such as refuse in this worlde to beleeue on Christ. Where then is purgatorie frō whence the soules by masses be redeemed for monie Notwithstanding albeit the trueth touching the idolatrous masse of Papistes bee not vnknowen to the Church of God yet the Papistes to shew that they haue some ground doe obiect three thinges as buclers for their defence For first they bring-out the deede of Melchizedech Secondlie they oppose à place of Malachie touching the sacrifice to come among the Gentiles with the like Lastlie they doe amplifie the worthines of the people of the new Testamēt But what force they are of let vs brieflie consider The deede of Melchizedech from whence the Papistes do seeke to haue their cause countenanced is thus described Gen. 14. And Melchi-zedek king of Shalem brought-foorth breade and wine and hee was à Priest of the most high God Therefore he blessed him saieng Blessed art thou Abraham of God most high Hence do they most impudentlie inferre that Priestes must offer to God bread and wine for peace offeringes With as good a consequent might one make this argument Philip is in Spaine therefore the sea is sweet For first they doe corruplie reade He offered for He brought-foorth and in place of the particle And they reade For. Wherby they testifie who is their master euē the diuel the corrupter and slanderer of gods worde Secondlie they doe verie naughtilie distinguish the thinges which are to be compounded and mingled the thinges that are to be distinguished For there be two distinct members of the narration in Moses The former is of the king his deed The latter of the priest his deed Melchi-zedek brought-forth bread wine you haue the king and his deed And he was à Priest of the most high God therefore he blessed him Where you haue the priest and his deed Melchi-zedek therefore in bringing forth bread and wine showed himselfe a liberal king whereby he would refresh the wearied host of Abraham And in blessing Abraham he shewed himself a Priest For it was the office of Priestes to blesse the
not want enimies whome notwithstanding they shall ouercome through the power of GOD wherewith they are strengthened Moreouer the enimies with whome the souldiers of the Church that is the preachers of the worde do encounter they are the diuel and his garde tyrantes sophisters hypocrits and Epicures Against these enimies the ministers of the Gospell enter into the feelde being armed with spirituall armor of which armor wee haue alreadie spoken The Diuel he laieth snares both for the doctrine and for the life of the ministers of the worde that by either or by both he maie ouerthrowe vs. Against this enimie we are to fight by synceritie of doctrine by innocencie of life and by ardent calling-vppon the Lorde of hoastes Submit your selues to God saith Iames resist the diuel and he wil flie from you And as he is obedient to GOD which giueth credite to his worde and liueth according vnto the same So hee resisteth the Diuel inuading the worde and the life who retaineth synceritie of doctrine liueth innocentlie and calleth earnestlie vppon GOD. But when this thadgeth not well with him that is when hee is not able either to corrupte the doctrine or to marre the life hee flieth and confesseth himselfe to bee ouercome And because hee is much more mightier than man is this promise is deepelie to be engrauen in the heart And he will flie from you that is nothing will hurt you he shall not ouerthrowe you by his subtilties so longe as yee abide grounded vpon faith For faith is the victorie of the world that is of the diuel and of al his warriers But for somuch as there is perpetual warre betweene Satan and the Church of Christ we ought then especialie to be in armes when he seemeth to flie awaie For he flieth not as one without al hope of anie buckling againe but that after an other waie he maie returne out of his ambushes with greater force For as he is vnconstant and craftie and of greate experience so hee setteth vppon the ministers of the Gospell nowe this waie and then an other waie and therebie sometime hee he maketh great slaughter as maie appeare in heretikes of al ages among whome there haue ben manie verie learned godlie men but being snarled and vtterlie blinded with the nets of Satan and arguments of blind reason theie haue yeelded And therefore the souldiers of God and guiders of the Church of Christ wil stand in the fore-fronte against the diuel vnder the banner of Christ keeping faith and à good conscience by all maner praiers and supplications praieng alwaies in the spirite and in watching therin with al earnestnesse that vtterance maie be giuen to them in the opening of their mouth with boldenesse that theie maie make the mysterie of God to be knowen for which theie are sent in embassage Tyrants also theie most furiouslie doe persecute the ministers of the Gospel theie kill and dispatch manie out of the world Notwithstanding they do not so much ouercome as theie are ouercome For as their better part to wit the minde is à slaue to filthie affections So the soules of the godlie in the middes of their troubles doe triumph in ioie For theie both comfort themthemselues with à constant hope of the glorie prepared for them and also with the eie of faith theie do behold the miserable destruction of such as persecute them Of which destruction Dauid speaketh after this wise God shall destroie thee for euer hee shal take thee and plucke thee out of thy tabernacle and roote the out of the lande of the liuing The righteous also shal see it and feare and shall laugh at him saying Beholde the man that tooke not God for his strength but trusted vnto the multitude his riches and put his strength in his malice But I shall be like à greene oliue tree in the house of God For I trusted in the mercie of God for euer and euer And therefore Nero in killing Paul was ouercome of Sathan through whose instigation hee persecuted and slewe the Apostle But Paul was crowned and went from victorie vnto victorie For not onelie hee himself receaued à crowne of righteousnes froÌ„ the righteous iudge but his blood beside was à certaine watering of the Lords feelde wherby the yong plants of the Church doth more more encrease But here springeth à question concerning flight Whether in the time of persecution godlie pastors maie shifte for themselues by flight to auoide the handes of tyrants especiallie seeing at the first showe there be contrarie sayings and exaÌ„ples to in the scripture These places should seeâ—e to be contrarie When they persecute you in this citie flee vnto another And An hireling seeth the woulfe comming and he leaueth the sheepe and flieth The examples Christ fledde into Egypt Paul was let-downe in a basket and so escaped from his persecutors On the otherside both Christ and Paul yea and infinite Martyrs and doctors of the Church haue voluntarilie yeelded themselues into the handes of tyrants The contrarietie of these sayinges and examples maie easilie be reconciled if we marke the causes wel He that by fleeing seeketh his owne and not the things which are Christes is much to blame Contrariewise he that by flieng seeketh the glorie of God and not his owne coÌ„moditie offendeth not And therfore saith Augustine The seruant of God sinneth not though seeing the rage of tyrantes greedelie bent to destroie his soule he changeth his aboade if so be that he commend his flocke to the hie shepherde sitting in heauen and saueth himselfe for their aduantage by flight But this commandement seemeth to bee contrarie therevnto Feare yee not them which kil the bodie but are not able to kil the soule Now what is flight I praie you but a feare If therfore feare be forbiddeÌ„ flight also is forbidden I answerere when thou art in the hands of à Tyran thou must contemne death according to the coÌ„mandement of the Lord Feare not them which kill the bodie but if thou art out of his clawes thou oughtest to flie from the persecutor not so much to saue thy selfe as for thy sheepe sake prouided alwaies that thy flight be not à betraing of the sheepe For he maketh à tyrant that prouoketh and he that shunneth correcteth him And therefore this distinction of Augustine is to be had in mind When persecution is hoat the ministers of Christe are to flie if so be that either there is no congregation where they are or if there bee when there be ministers enough to fulfil the ministerie which haue not such cause to flie But when the people shal abide and all the ministers flie awaie what else doe they showe themselues but euen cursed hirelings without all care of the sheepe But if Tyrantes doe persecute without all respect all the ministers of the gospel spare the common people what is then to be done Hereunto
Xenocrates maie well be applied to hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faire handes he hath but a foule heart These because they are not enimies but citizens not haters but friendes not strangers but wil be counted of the householde of the Church they doe more easilie ouerthrowe the simpler sorte than doe open enimies For it is truelie saide A sase and à common waie to beguile is vnder the name of friendship Nowe what hurt hypocrites haue done to the Church the histories of al ages doe aboundantlie declare For seeing they fight with outwarde superstition and ceremonies wherewith the rude people are moste of all moued and because they cloake their supertion with fastinges long prayers almes deeds and fained sadnes of the face they set-vppon the doctrine of free iustification and woulde obscure the same with à certaine witch-craft as maie appeare in the sectes of al monkes But against this hypocrisie prudent simplicitie must be opposed which consisteth in the knowledg of the truth in y e loue of goodnes in doing righteousnes Then by teaching the visor is to bee taken from hypocrites that the woulfe which they do hide maie appeare filthines bee seene the subtilties detected and inwarde wickednes bee knowen that all maie learne howe that the kingdome of God doth consist not in outward rites not in ceremonies not in à sained showe but in the true godlines of minde Last of all the Epicures they also insult ouer the doctrine of the Church and persecute the same preferring pleasures riches and worldlie glorie before the will of God celestiall riches and the eternall glorie of the sainctes Theie obiecte the stumbling-block of the crosse of Christ theie obiect the smal number of those which vnfaignedlie doe beleeue the Gospell theie obiecte the glorie of the popishe kingdome theie obiecte the wisedome of the aduersaries and finalie theie obiect the heresies and schismes wherewithal the Church is rent-asunder But hee which rightlie hath learned Iesus Christ and which measureth the felicitie of man not with the falfe measure of humane wisedome but by the truth of the celestial doctrine and by y e euent or ende of each that is of the godlie of the wicked wil easilie contemne all their mockes and scoffes Of this euent you maie reade in the 37. and 73. Psalmes Nowe because the doctors of the Church doe encounter with these aduersaries whose engines are ouerthrown by spiritual weapons and they breake the force of their enimies theie are saide to go from victorie vnto victorie Moreouer of the doctrine whereof nowe we haue spoken à most sweete consolation is gathered whereby the ministers of the word maie stir-vp themselues in their conflict with the fore-mentioned enimies For first they will comforte them selues in this that the cause is not theirs but the Lords Secondlie that they come foorth vnto battel being armed not with carnall weapons but with spirituall Thirdlie that they haue present with them à king or capitane vnder whome theie fight euen Christ himselfe who is the vanquisher of the whole kingdome of darkenes Fourthlie they haue an eie vnto the vncorruptible crown of righteousnes proposed before them by Christe their chiefe capitane Last of all that the ende of the fight shall bee verie ioifull and pleasant wherein God himselfe wil shewe himselfe to their eies of which thing it followeth in the description CHAP. 6. 1. The finall cause of the victorie of Christ his souldiers 2. howe God is continualie present in his Church THAT GOD IN SION MAIE APPEARE THis sixt and last parte of the present description containeth the finall cause whie the souldiers of Christ haue got the victorie namelie that God maie be acknowledged to bee the defender and keeper of his Church according to the promise The gates of hel shal not ouercome it Hitherto belongeth that praier in the 115. Psalme Not vnto vs ô Lord not vnto vs but vnto thy Name giue the glorie for thie louing mercie and for thy trueths sake Wherfore shall the heathen saie Where is nowe their God As if he saide this blasphemie of men which denie the to haue care of thy Church represse giuing-out à testimonie of thy presence in the Church And although God doth testifie his presence in y e whole world by his prouidēce gouernāce preseruation of the nature of things yet by certaine peculiar waies hee showeth that hee is present in the Church and in euerie of the sainctes as by preseruing the ministerie of his worde and sacramentes by his dwelling in the sainctes through faith by inwarde comfort by his miraculous defending thē against the rage of diuels and wicked men Of this presence these places of holie scripture doe beare recorde When the Aegyptians shal heare it for thou broughtest this people by thy power frō among them Then they shal say to the inhabitāts of this land for they haue heard that thou Lorde art among this people and that thou Lorde arte seene face vnto face c. Againe Herebie ye shal knowe that the liuing God is among you Againe That all the worlde maie knowe that Israel hath à God Againe That all the gentiles maie vnderstande howe thou onelie art God in the vniuersal earth And againe Nowe therefore ô Lorde our God saue thou vs out of his hande that al the kingdomes of the earth maie know that thou onelie art the Lord. This presence of God in the Church hath à double ende proposed One whereof vnto the householde of the Church the other belongeth vnto strangers and prophane people And as touching the godlie or of the householde of faith this is the ende of God his presence in the Church namelie that the godlie maie be strengthened in faith that theie maie praise God vnder whose winges theie are secure that vnder the crosse theie maie cal vpon God who is present before them and that through patience theie maie looke for victorie ouer the diuel and the worlde Hence commeth that consolation of great faith The Lorde is with vs feare them not And as touching those which are without and prophane folkes this is the ende of God his presence in the Church that either they maie ioine themselues vnto the true Church by repentance hauing renounced all prophanenes and impietie or if they do not so that their owne consciences maie bee witnesses of their iust condemnation For it will come to passe at the length according to the saying of the Psalme that they shall be confounded and troubled for euer yea they shall bee put to shame and perishe that they maie know that thou which art called Iehouah art alone euen the most hie ouer all the earth And as it is in another Psalme Hee shall destroie thee for euer he shall take thee and plucke thee out of this tabernacle and roote thee out of the lande of the liuing The righteous also shall see it and
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
spiritual but I am carnal soulde vnder sinne By which saieng he doth signifie that the carnal man as carnall can not yeelde spirituall obedience to the Lawe He calleth him carnal which in another place he calleth à natural man who hath not the spirite as Iude doth interpret the same that is which is not borne anewe by the holie Ghost Thirdlie the Law it selfe requireth à perfect pure and constant loue both of GOD and our neighbour which loue vndoubtedlie is not an external and outward worke but an inwarde and spiritual exacting the puritie of affections which are not to be founde in men that are not regenerated Last of al the interpretation of Christ which he himselfe opposeth against the Pharisees doth sufficientlie confute this dreame of the Papistes Moreouer hauing thus laide open the errors of Pelagius and of the Papistes I wil gather foure demonstrations out of Paul wherewith I wil confirme the minor of our demonstration which is that no mortal man can yeelde no perfect obedience to the lawe of God The first is taken from the common corruption of mans nature For al men from their birth are vncleane and guiltie nowe seeing from an vnpure and stinking fountaine there cannot chuse but issue foule and filthie water it cannot be that an vncleane man can yeelde pure and cleane obedience For so saith Salomon Surelie there is no man iust in the earth that doth good and sinneth not And Iob Who can bring à cleane thing out of filthinesse there is not one For al the sorte of vs do proceede from à sinneful masse For the effecte cannot be better than the cause So that this argumēt is strong Theie which are vncleane cannot yeelde pure obedience Al men by nature are vncleane Christ alone excepted who was exempted from the cōmon law of such as are borne Therfore none can yeelde pure obedience to the lawe of God The second is taken from the general experience or punishment of guiltines in al mē Whosoeuer be subiect to death which is the punishment for violating Gods law theie are breakers of God his Lawe otherwise God should be an vniust iudge for punishing the innocent but now Paul confesseth that the iudgement of God is according to trueth But al men are subiect to death as the to punishmēt for violating Gods lawe which thing the miserable experience of al men from time to time doth testifie Therefore al men are breakers of God his lawe How then can theie be righteous by the lawe The thirde is taken from the testimonies of Scripture which are the verie voice of God both in the Psalmes in Moses the Prophets Euangelistes and writinges of the Apostles In Moses it is written The Lorde sawe that the wickednesse of man was greate in the earth and al the imaginations of the thoughtes of his heart were onelie euil continualie Beholde the fountaine of man his righteousnes Iob saith I know verilie that it is so for howe should man compared vnto God be iustified If he woulde dispute with him he could not answeare him one thing of à thousand The same Iob saith againe If I would iustifie my selfe mine owne mouth shal condemne me And in à certaine Psalme Theie haue corrupted and done an abhominable worke there is none that doth good The Lorde looked downe from heauen vpon the children of men to see if there were anie that woulde vnderstand and seeke God Al are gone out of the waie theie are al corrupt there is none that doth good no not one Againe Who can vnderstand his faultes And againe If thou ô Lorde straitlie markest iniquities ô Lord who shal stand Therfore Dauid praieth on this wise Enter not into iudgement with thie seruant for in thie iudgement shal none that liueth be iustified Salomon also Pro. 20. hath these wordes Who can sate I haue made mine heart cleane I am cleane frō my sin And y e Prophet Isai We haue al bin as an vncleane thing al our righteousnes is as filthie cloutes we al do fade like à leafe our iniquities like the winde haue taken vs awaie The preaching of repentance in the Gospel is à witnesse of the guilt of al mankind And the Lord saith That which is borne of the flesh is flesh From y e Epistles of y e Apostles I wil alleage onlie on testimonie out of Paul who vnto the Romanes writeth after this wise We haue alredie proued saith he that al both Iewes and Gentiles are vnder sinne As it is written there is none righteous no not one There is none that vnderstandeth there is none that seeketh God Theie haue al gone out of the waie theie haue beene made altogether vnprofitable there is none that doth good no not one Their throte is an open sepulchre theie haue vsed their tongues to deceite the poison of aspes is vnder their lippes Whose mouth is ful of cursing and bitternes their feete are swifte to shed bloud Destruction and calamitie are in their waies and the waie of peace theie haue not knowne The feare of God is not before their eies Of these such like testimonies our proposition is proued which is that no man perfectlie can fulfil the lawe of God The fourth is taken from the necessitie and ende of the mediator giuen betwene God and men For if man by his natural strength could haue fulfilled the lawe of God he had not needed à mediator For he had beene righteous by the workes of the lawe and had by the couenant of GOD obteined eternal life For it is the couenant of God If à man doe my commaundementes he shal liue in them But nowe seeing man hath neede of à mediator and reconciler doubtlesse he breaketh the lawe and is guiltie vnrighteous and accursed Therefore the scripture which conteineth either the promise or the exhibition of y e Messiah doth accuse mankinde of sinne and sendeth vnto the mediator pacifier and intercessor Hence Paul fetcheth an argumēt in his second chapter vnto the Galathians when he saith If righteousnesse be by the Lawe then Christ died without à cause that is the Sonne of God in mans nature in vaine did humble himselfe euen vnto the death of the crosse if man by the lawe maie be iustified whereas the Sonne of God tooke the nature of man vpon him that he might abolishe sinne bring euerlasting righteousnesse and therein cause vs to be adopted into the sonnes of God Let the Papistes take the lawe in this place for what part it pleaseth them yet the same conclusion must follow For whether righteousnesse be by the lawe moral or by the iudicial or by the ceremonial or by altogether the same absurditie doth follow namelie that Christ died without à cause If he died in vaine he was also borne in vaine al his benefitie are in vaine By these foure inuincible argumentes the iudgement of the Church which
thinketh together with the whole Scripture that no man can be iustified by the workes of the lawe forsomuch as man yeeldeth not pure perfect continual obedience therevnto is confirmed Nowe this being so to wit that no man can obserue perfectlie the comaundementes of God nor by the works of the lawe be iustified before God it maie be demaunded what maie be the vse of the law For we must of necessitie acknowledge that the lawe is not giuen-out in vaine Vnto this question we must make this answere Although by the workes of the lawe no man is iustified before God because no man is able to satisfie the same yet is there à diuers vse of the same which is to be considered according to the condition of the states of men I doe omitte the external and political vse which is to gouerne outward manners by discipline agreeing with the law because we now are in hande with that vse of the law which concerneth the conscience of man before the iudgemēt seate of God Therfore before iustificatiō regeneratiō this is the vse of the law in the cōscience of man namely to teach to accuse to condemne It teacheth both what is to be done and what is to be auoided of him that seketh life by the lawe It accuseth the transgressor it pronounceth him guiltie and condemneth and that to this ende that the sinner hauing confessed his wickednes and considered both the wrath of God and his owne miserie may sue for fauor which thing he is not able to attaine of the law by the strength of nature Whereby the law is to the wounded conscience an occasion of seeking Christ the Physition And hereof is the law called A Schoolemaster vnto Christ. Hitherto belongeth that of Paule to the Galathians The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This selfe same thing doeth the Lord teach in a parable of the debter where a certaine king doth of his seruaunt whom he knew was not able to paie his debt demaunde ten thousand talents due to him by the lawe which thing he did to the ende that the seruant confessing his pouertie might flie to the mercie of his Lord therby to obtaine a general discharge of the whole debt By this parable the vse of God his law in the consciences of men before free forgiuenes of the whole debt and iustification is depainted For as this debtor payeth nothing of his debt but is freely forgiuē so the law in the act of iustificatiō is vtterlie idle as y t which is neither the cause nor a parte of our righteousnes as it is wrought of vs. But after that man is iustified the spiritual vse of y e law is to prescribe those things which belong vnto a spiritual man or a rule of spiritual seruing of God And so the promises of the law be fulfilled in the faithful through Christ. These things beeing thus learned it is no hard thing to refel the arguments of them who contēd that by the wotkes of the law men are iustified before God Therfore when out of Moses they do obiect He that doth the commandements shal liue in them Therfore by the workes of the law man is iustified It is to be answered that the argument is vntrue For by the law it must be considered what the law in al respects or the iustice of God doth require not what mā is able to do that we may flie vnto y e mercie of God confessing our weakenes especialie seeing it is apparent that no man is able perfectlie to obserue the law Yet more forceablie they do vrge and they obiect vnto vs the saying of our Lord If thou wilt enter into life keepe the commaundementes Hereof theie conclude à condition of keeping the commaundementes of God and that by keeping thē men are are iustified yea saued But what the Lord ment by those words the parable which euen now we mencioned doth teach For as y e King there exacteth of his debter ten thousand talents and frankelie forgaue the whole det to him which had nothing to paie but flied vnto the mercie of his creditor So the the Lorde vnto the proude hypocrite doth saie If thou wilt enter into life keepe the commaundements to the ende that the hypocrite discending into himselfe might confesse his filthinesse and pouertie and so craue pardon which had he done he had heard with the sinful woman Thee sinnes are forgiuen thee We must therfore acknowledg how the obseruation of God his cōmaundements is pronounced both by Moses Christ himselfe to be the right most readie waie vnto life but the faulte is in our selues whie by that waie though it be verie direct we enter not into life For the condition cannot be perfourmed of vs as aboue it hath beene showen So that by the commaundementes the effect is not concluded because the condition is not obserued which is If thou doe the Lawe but the defect of al men rather that acknowledging our imperfectiō we maie flie vnto the mercie of God And this is the doctrine of Paul concerning the vse of the lawe before conuersion By the lawe saith he commeth the knowledge of sinne Yet this knowledge is not to the ende that we shoulde die in our sinnes but that we shoulde seeke Christ as Paul saith in another place He hath shut-vp al in vnbeleefe that he might haue mercie on al. Againe The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to thē that beleeue And therefore the obseruation of the lawe is required to iustification that we maie confesse howe that we haue neither in our selues nor of our selues no righteousnesse at al and that through faith we shoulde flie together vnto Christe Who is in the ende of the lawe for righteousnesse to euerie one that beleeueth whereof we are nowe to speake CHAP. 4. 1. The second order of testimonies 2. That works and faith together doe not iustifie 3. True iustification what 4. The things required in à iustified man 5. The causes of mans iustification THe second sorte of testimonies of the holie scripture cōcerning y e iustificatiō of mā before God is euangelical wherin y e most cōforequitie according to the promise of grace is proposed to the penitent sinners namelie that Christ came into the worlde to saue sinners as the Lord himselfe doth saie I am come to cal sinners vnto repentance that is vnto conuersion and that according to the promises made vnto the fathers and commended vnto the Church of God by wonderful miracles But before I declare the iudgement of the true Church touching this matter I wil refel the opinion of them who with the Pharisees compounde Christian righteousnesse both of workes and faith as it were of causes and partes least by their preiudice our