Mediators doe vnderstand such patrons as by their own merites worthines maie purchase to vs the fauour of God For this is à common principle among them that men liuing in earth do need patrons in heauen in as much as theie are vnworthie to appeare in the sight of God By which saieng beside that theie bereaue Christ our Mediator of his honor theie make themselues guiltie of threefolde impietie For first while theie make the dead intercessors for the liuing theie doe runne beyond the limits of Gods worde and foole hardilie are carried into damnable darkenes and vpon the steepe mountaines of Hel. From whence to returne backe and to aspire aloft that is à labour and à sore paine But what à prophanenes this is the godlie alone do marke who know that darknes is there where the torch of Gods word is not born-afore who know that al is abhominable which God hath not decreed and who consider that al which dust and ashes doth inuent in religion without the direction of Gods worde doth proceede from Satan Secondlie when theie teach howe we must depend vpon the merites of saintes theie depart from the true foundation of saluation and seeke another foundation to builde their saluation vppon without the worde of God For seeing that mortal man by his owne merite can not attaine saluation it is impossible that the merites of Saintes should bring saluation vnto others which merites for al that the Pope faineth to be the treasure of the Church which he dispenseth not gratis but according to their disbursing who acknowledge the Pope to be the treasurer of the Church Thirdlie in forging such fained patrons to themselues theie are drowned the more deepelie in darkenes For theie departe from the first commandement and with cursed impudencie cal vpon Saintes driuen therunto by the diuel himselfe who hath brought into the world the inuocation of Saintes and that for these causes First to bereaue Christ of his honor Secondlie to make the saintes infamous Lastlie that in time to come theie maie bee partakers of his eternal paines who in this life doe cal vpon saintes The fourth The Popish masse is laide open for filthie lucre sake For theie not onelie doe sel Masses for the redemption of soules out of purgatorie but also make them common to be bought for the obteining of anie thing In which of sinns manie sinns do meete together of which I wil recite à few that with à perfect hatred we maie abhor y e most filthie lucre of the Masse For first this gaine striueth against the foundation of our saluation which is free mercie For by grace saith Paul are ye saued throgh faith that not of your selues it is the gift of God Not of workes least anie man should boast Secondarilie it abolisheth the Lordes supper For who is so blind but maie see how it is farre from the Supper of Christe to seeke filthie gaine therebie which supper the Lord would haue to be à notable argument of his inward loue toward the Church and à testimonie of the redemption of the Church by his death which free redemption of his beloued spouse he sealeth in his supper Thirdlie this huÌ„ting after gain doth vtterlie ouerthrow the Prophecies of the prophets concerning y e benefites of the Mediator of the Newe Testament Ho saith Isaiah euerie one that thirsteth come ye to the waters and ye that haue no siluer come buie and eate come I saie buie wine and milke without siluer and without monie By water wine milke the prophet vnderstandeth the benefites of the Gospel which he pronounceth are freelie bestowed For as our bodies are nourished by bread wine water and milke so our soules are nourished and susteined by the doctrine of the Gospel by the holie Ghost by the sacraments and other such free giftes of Christ. Fourthlie the buieng and selling of the Popishe Masse doth make miserable men drunke with carnal confidence For by paieng monie for this feigned purgation as it were for an effectual medicine theie persuade them-selues that theie driue-awaie al diseases of the soule and that without faith repentance And because by Masses purchased theie trust theie be armed against the diuel and death theie goe-on the more boldlie in wickednes and dailie become the more obstinate Fiftlie this gaine of Masses is the ground of Purgatorie For to make their Masses the more vendible the Priestes did teach howe there was a Purgatorie of soules after death wherein the soules of the dead should be deteined vntil theie were purged sufficientlie from the spots of sinnes committed in this life And therefore Masses were appointed to be solde to them who desired that either them selues or their friendes might be deliuered from the fire of purgatorie wherebie theie fained that the paines of purgatorie were brought-out Hencâ— the Patrimonie of Peter as theie cal it was exceedinglie encreased And hence it is that the goodes of miserable men are translated from the true heires vnto balde Priestes and Monkes Sixthe this gaine of the Masse and subtiltie of the Romane baude is the strength of the Papacie that is of the Antichristian kingdome And therefore maruel it is not though the Papistes doe so fiercelie contend and fight for their altars For theie feare much that their chimneies would fal downe if their altars were once ouerthrowen The fifte It is abhominable idolatrie to worship à peece of bread in y e place of Christ. For as à litle aboue we haue touched also the Priest after y e mumbling of the historie concerning the institution of Christ doeth firste of al adore the bread himselfe and then lifteth the same vp that the people maie worshippe it For the Papistes be persuaded that by the virtue of the mumbled wordes of the instituted supper the elementes of breade and of wine be transsubstantiated into the verie bodie and bloode of the Lorde which they lay open to be adored but verie erroneouslie For this transsumbstantiation so stiflie defended by Thomas is contrarie to the nature of a sacrament For as in baptisme it is required that the substance of water doe remaine which while it is sprincled according to Christ his institution is à right sacrament and with that water after à secret sort the verie bloode of Christ whereby the inward man is washed from wickednes yea and putteth-on Christ himselfe is present So it is required that in y e supper of the Lord the substance of breade and wine doe remaine which being reached-forth and taken after the institution of Christ are à verie sacrament and with that bread wine after à secret sorte the verie bodie and bloode of the Lorde whereby the inwarde man is nourished fed and refreshed are present So that before the vse whervnto they be ordeined bread and wine are no more à sacrament than is the water of baptisme And therfore it is as great madnes to worshippe the breade and wine as if Ã
borne vnto godlines but as through humane ignorance he mingleth some wickednes and follie vnto perfecte wisedome and other artes and virtues so doth he the same to religion whereby oftentimes it degenerateth into superstition And therefore Cicero saith truelie There is no people either so wilde or so sauage if it be ignoraunt what kinde of God it shoulde haue yet it knoweth howe it should haue one What shoulde I speake of the householde witnesse euen the conscience which wee al carrie about with vs Certes such is y e force of y e same that perforce it wil compel thee to acknowledge y t there is a God which with due obedience wil be worshipped It testifieth that God is the reuenger of wickednes yea after this life Plato writeth that manie when they are in health doe thinke al but toies which is spoken of hel but at the point of death when their conscience pricketh them they are troubled vexed out of measure caling their former life into minde Such is the force of the conscience euen in the verie wicked especialie when they must needes die This testimonie of the conscience is doutlesse the iudgemēt of God who hath imprinted in our mindes à certaine affection to religion tending to this end that conioyned to God we maie be perfectlie happie for which end we were both at the first created and afterward redeemed Now the Epicures seeing they cannot denie this power of the conscience the wretches seeke I cannot tel what comforte out of à fable of Lazarus whome our Lorde raised after he had beene deade foure daies They faine how Lazarus was requested of his friends to tel thē the state of the soule when his body lay dead in y e graue He promised as their fable is that after his death he would leaue à book whereinto he woulde writ such thinges as he knewe concerning the state of the soules after this life What should manie wordes They faine that Lazarus beeing deade a booke was found which opened not somuch as one letter could be seene therein Whereof that is of one fable they gather another how that the soules either doe perish with the bodies or be so drowned with deepe sleepe that they doe not so much as feele much lesse knowe anie thing at al. By this restoratiue the Epicures especialie the Pope who they saie is the keeper of this booke and manie of his Cardinals and Bishops who lacke at no time scholers at their wil chieflie amonge them which bewitched either with the pleasures riches or glorie of this world woulde gladly haue the soules perish with the bodies that they might not or dare abide the paines of their wicked life endeuour to extinguish the power of the conscience But the holie scripture doeth verie forceablie confute the vanitie of these men wherein first of al we may consider the creation of the soule of man which is created after the likenesse of God By which likenes vndoubtedlie beside the conformitie with God the immortalitie of y e soule is signified the which is not of the earth as the body is but the breathing of God as the scripture speaketh wherof the Epistle vnto the Hebrewes distinguisheth betweene fleshlie parentes and God the father of the spirits Secondlie Christ adhorteth his disciples not to feare them which kil the bodie but are not able to kil the soule but to feare him who is able to destroy both soule and bodie in hel Doeth not Christ hereby giue vs plainelie to vnderstand that the soules after death doe liue But the state after this life is diuers according to the person either of the beleeuer or vnbeleeuer which thing the Lorde manifestlie doth shew in the example of Lazarus the rich man Whereof the soule of one in the bosome of Abraham the soule of the other in torments doe expect the daie of iudgement In that it is saide howe Lazarus is in the bosome of Abraham we haue to learne first that Lazarus through faith was the sonne of Abrahā For children are wont to be carried in the armes of their parentes Secondlie that Lazarus liueth is cherished and fareth wel euen as à childe in the bosome of his father Thirdlie that he is in the same state and place of happines which father Abraham is Fourthlie howe there is à certaine mutual and soueraigne good-wil betweene the soules that-rest in the bosome of Abraham For al are ioined together with brotherlie affection This verie thing is taught by the saieng of Christ vnto the theife To daie shalt thou be with me in Paradise which is not that the soule shal either perish or sleepe but to be happie to perceaue their blessednes although not so fullie as hereafter Christ giueth vs to learn that the soules of Abraham Isaak and Iaakob doe liue when he saith The God of Abraham the God of Isaak and the God of Iaakob is not the God of the dead but of the liuing What meaneth Peter when he saith Christ went and preached vnto the spirits that are in prison In the dayes of Noah the spirite of Christ preached to men whose soules Peter testifieth were in prison The same Peter affirmeth how the end of faith is the saluation of souls The saluatiō surelie can be neither death nor à sounde sleepe Neither is it à darke thing which Paul saith I desire to be loosed and to be with Christ. Salomon in the last chapter of Ecclesiastes doeth say vntil dust returne to the earth as it was and the spirite returne to God that gaue it In which respect he is caled by y e Apostle The father of spirits Hitherto belongeth y t in y e wisedom of Salomō The soules of the righteous are in the hand of God and no torment shal touch them With this agreeth that saying of the Psalmist Precious in the sight of the Lord is the death of his sainctes And Steuen ful of the spirite Lord Iesus recieue my spirite Moreouer whereas they obiect how there shal be one iudgement whereas rewardes shal be rendred for the godlie and punishment appointed for the wicked we confesse the same is true yet doth it not folow thereby that the soules both of the sainctes and of sinners doe either perishe with their bodies or doe sleepe vntil the last daie For although the soules of the righteous are in Paradise and the soules of y e vngodlie in torments yet haue neither the soules of the godlie perfect ioye nor the vngodlie al their paines vntil the daie of iudgement doe come Chrysostome speaking of Abel and Noah doeth saie Theie preuented vs in the fight and they shal not preuen◠vs in receauing the crowne Because their is one time appointed of crowning al men Augustine in manie places describeth certain secret places wherein the soules of the righteous are contained vntil they receaue the crowne and ful glorie
conioined with sathan that lier and murtherer and be vnder his lawes which are of death and damnation Through both which degrees the temple of GOD which by creation was dedicated to God is prophaned and the image of GOD after which man was fashioned is defaced Hence insueth the third degree of the wretchednes of mankinde to wit that man who before was the temple of God is nowe fallen into such miserie that he is become the temple of sathan wherin y e diuel is worshipped by his owne workes namelie with lieng and murther whereof infinite heapes and swarmes of sinnes doe burst-out The fourth degree of mans miserie is the huge heape of calamities both spiritual and corporal wherewith mankinde is pressed-downe as are manifolde tentations infinite diseases and the tragical chaunces wherevnto mankinde is subiect For there is no calamitie but man maie fal thereunto Whereof the prouerbe commeth A man knoweth not in the morning what maie betide him ere night Againe either wee are or we haue beene or we maie be as this man is Of manie examples I wil alleadge à few King Adonibezek in his great pride had the thumbes both of his handes and of his feete cutte off and so liued in extreme tormentes The destruction of Iezebel is knowen to all men Alcibiades was for his nobilitie high for his substance riche for his personage comelie for the fauour of his people famous for his supreme auctoritie honorable for his manifold victories much commended But continued he so Naie hee was afterwarde condemned banished out of his countrie put out of house and home hated extremelie and so at the length died desperatelie Cepio Seruilius who in respecte both of the highnesse of his pretorshippe of the gloriousnes of his triumph of the honour of his consulshippe of the dignitie of an hie Priest was most rerenowmed yea and had in such price estimation that he was called the patron of the Romane Senate liued not vntill his death in such glorie but had à verie miserable ende For he was throwen into prison and deliuered to an hangmā to be tormented who with his cruel handes tare in peeces the heart of Cepio plucked from out his bodie and hung it vpon à ladder to the horror of al the Romane people Belisarius the chiefe capitane vnder Iustinian the Emperor after manie famous victories which he had atchieued was through enuie ouerthrowen spoiled of his goodes bereft of his eies and constrained dailie to beg his bread in the temple Sophie vsing this speech to such as passed-by Apeece of bread giue to Belisarius whome vertue aduanced enuie hath ouerthrowen What should I speake of that proude Herod who glitered in his gold iewels and kinglie robes was he not filled afterward with vermine insteed of iewels which he feede with his owne flesh vntil what through his owne stinch and tormentes he desperatlie dispatched him selfe I saie nothing of great Alexander of Caesar of Marius Pompeius Cato Cicero and of manie moe whose wretched endes doe shew howe wretched the condition of mankinde is from which none is sure to escape while hee liueth in this worlde And therefore wiselie did Seneca counsel when he saide Let no man trust too much to prosperitie The fifth degree of mans miserie is the giltines of conscience which more doth vexe the soule than anie hangman is able to torment the bodie This although it seeme for à time to sleepe yet as Plato saith before death it wil be wakened The sixt degree of the miserie of mankindeis euen death it selfe ioined with desperation the which is most miserable to such as knowe not Christ and à certaine entrance vnto euerlasting damnation But what is the ende of those men which confesse not Christ The ende as I maie saie is infinite permanent subiect to no change or alteration For after death and after the last iudgement there ensueth the woful knitting vp of this miserie to wit endlesse shame perpetual griefe of conscience both in soule and bodie fellowship with vncleane spirites in obscure flames of fire in vtter darkenes without al light of God Of the shame Daniel speaketh when he saith Some to wit the wicked shal awake to shame and perpetual contempt Of the euerlasting torment and griefe with vncleane spirites the Lorde in the 25. chapter of Matthewe proponing the iudiciarie sentence doeth saie Depart from me yee curssed into euerlasting fire which is prepared for the Diuel and his Angels Touching the griefe of conscience Isaiah speaketh in these wordes And their worme shal not die And although by reason of sinne all mankinde is throwne into this so great miserie yet the Church alone escapeth them all For as her sinne which is the cause of these miseries is purged through the death of Christ So the holie spirite the comforter is present in the crosse and the death of the bodie is the entrance vnto euerlasting felicitie Wherefore the death of sainctes is called pretious in the sight of the Lord. CHAP. 31. 1. The great displeasure of God against man for sinning OF the greatnesse and manifoldenesse of the miserie of mankinde maie bee gathered after à sort the greatenes of Gods displeasure againste impenitent persons For seeing GOD is righteous and his iudgee ment is according to trueth as Paule saith it followeth of necessitie that the wrath and reuengment in God do answere to his iustice that is that the punishment be not greater thā was the sinne But nowe the punishment is most grieuous and without ende And therefore it must of necessitie followe that the offence is infinite as that whereby the infinite God is displeased Wherefore the quantitie of sinne must not be wayed in false balance but must be leuied by true scales For in sinne manie things doe concur for the which God is iustlie offended As the contempt of Gods maiestie proude contempt against the lawe of God à shamefull defiling of Gods image according to which man was made imitation of sathan the enimie of God treason against his maiestie apostasie from the armie of God and as it were à conspiracie with the diuel intolerable ingratitude foule forgetfulnes of God his benefites towardes mankinde For there was neuer à sinne alone but alwaies it draweth à whole chaine of sinnes therewithall As wee maie see in the fall of our firste parentes and of others which witting and willinglie doe rushe against the commaundements of God Of this due waieng of sin many things do follow First that God doth iustlie in punishing sinne with euerlasting miserie in them which turne not vnto GOD through faith in Iesus Christ. Secondly that they deride the iustice of God and his iust displeasure who teach men that by contrition confession and satisfaction the forgiuenesse of sinnes is merited before the iudgement seate of God I say nothing of them who thinke some sins are of so
with his sacrifice taketh awaie all feare of death and maketh à mā no more to dread death than a sweet sleep Whereof it is that a godlie man desireth death euen as à passage out of these miseries vnto euerlasting life Then shal he find the saying of Christ to be true If à man keepe my worde hee shal neuer tast death Hence proceedeth y t willingnes in manie of the Martyrs who had in minde Christ not onelie that died but also y t did rise againe by whose power we shal be raised vnto immortalitie and our soules in the meane space euen vntil the daie of the laste iudgement shal possesse the ioies of heauen with the chast spirits and then ioined to their bodies shal enioie the sight of God immortal glorie for euer and euer And therefore it is not without iust cause said both in the Reuelatiō Blessed are the dead which die in the Lord and also by Dauid Precious in the sight of the Lord is the death of his saincts Thus hitherto we haue spokē concerning the propitiatorie sacrifice of Christians of such things as do seeme to make for the plane declaration of the same nowe wee are brieflie to speake of the other sacrifice of Christians which they cal Euchatistical CHAP. 41. 1. Of the Priestes of the newe Testament howe they be consecrated 2. the couenant betweene God and them 3. The excellencie of the Priesthood 4. What is Eucharistical sacrifice 5. Whie so called 6. The kindes thereof 7. Ministers of the Gospel whie and howe Priestes THE Apostle Peter applied to such as doe conuert both from the Iewes and the Gentiles the promise of the Lorde which is in the 19. of Exodus to this purpose If yee wil heare my voice in deede and keepe my couenant then yee shal bee my chiefe treasure aboue al people though al the earth bee mine Yee shalbe also vnto mee à kingdome of Priestes and an holie nation à peculiar people that yee maie shew-forth the vertues of him that hath caled you out of darknes into his maruelous light Out of these words to omit other places it is manifest that all Christians bee Priestes to offer sacrifices of thankesgiuing and praise vnto God Firste therefore it is to bee noted that as by nature wee bee sinners and the children of wrath So by our owne strength worthinesse and merites wee can chalenge nothing at Gods hande And therefore as by that onelie sacrifice of Christ wee bee reconciled so of his goodnes wee enter into the order of priestes and are consecrated to him for to dedicate our selues and al ours vnto the glorie of God This our inauguration into y e priesthood because it is merlie spiritual internal is wroght by a secrete maner how it maie be declared after à sort by cōparing the truth vnto y e shadow As then they which were to be made priestes out of the tribe of Leui did first of al washe their bodies with water secondlie put vppon them the garmentes appointed of God thirdlie did annoint their heades and fourthlie filled their hands so they which shal be priestes in the newe Testament be spiritual ordained For first the high priest euē Christ doth wash them both with water and bloode Hee cleanseth vs saith Paul by the washing of water throgh the word to wit of God instituting ordaining baptisme Ioh. in the Reuelatiō saith He hath loued vs and washed vs from our sinnes in his bloode and made vs kinges and Priestes vnto God euen his father Secondlie the same Christ adorneth vs with spiritual garmentes much whiter and cleaner than those Leuitical garmentes For so Paul saith Alyee that are baptized into Christe haue put-on Christe And hauing him vpon vs wee seeme white that is righteous and holy in the sight of God Of this apparel the Psalme meaneth where it is said Let thie priests be clothed with righteousnes and let thie saintes reioice Thirdlie theie are annointed not with material fleeting oyle as Leuitical priests but with inward spiritual and immortal Whereof Paul speaketh saieng It is God who establisheth vs with you in Christ hath annointed vs. Who hath also sealed vs and hath giuen the earnest of the spirite in our heartes Of this ointment wherewith Christe annointeth vs we be called Christians and Priests Kinges and Prophets Marueilous is the force of this spiritual vnction For as the nature of the oile wherewithal the Priestes of the olde Lawe were annointed is to shine and to burne so the holie Spirite wherebie we are annointed for Priestes both lighteneth our mindes and setteth our heartes on fire that both the minde maie vnderstand what is good and behooueful and the heart zealouslie couet after the same And this commeth to passe when through faith conceaued by the preaching of the worde we bee rauished wholie with admiration of the great mercie of God who hath called vs out of darkenes into his marueilous light Last of al theie fil their handes that is theie shewe them-selues readie to offer vnto the Lorde For nowe they are no more their owne men but consecrated to God theie surcesse to liue and theie dedicate all the actions of their life vnto the seruice of God And being thus ordained we haue a certaine couenant also concluded betweene God and vs what that is I wil shew out of the words of Malachie The words of the Prophet are these My couenant was with him of life and peace and I gaue him feare and he feared me and was afraid before my name The lawe of truth was in his mouth and there was none iniquitie founde in his lips he walked with me in peace and equitie and did turne manie awaie from iniquitie For the Priestes lips should preserue knowledge and theie should seeke the lawe at his mouth for he is the messenger of the Lorde of hostes And although the Prophete here speaketh of the Leuitical priestes yet it is fitlie applied also to al Christians who are in the sight of God much more excellent priestes being roial than were the Leuitical Out of which wordes of the Prophet the forme of the couenant maie thus be made As the Lorde promiseth life and peace so doth he require also feare through faith For as in al couenantes there is à mutual obligation so here too God promiseth peace and life which two thinges are opposed against the wrath of God and euerlasting death But the partes of the couenant in respect of our selues are manie in this place which naturalie do hang together The first whereof is à syncere feare of God springing of Faith which the Prophete meaneth when he saith The beginning of wisedome is the feare of the Lorde Againe The holie feare of the Lorde endureth for euer The second the lawe of truth in his mouth that is true holie sounde doctrine And although eùerie Christian mà ie not teach
applied to God laide vpon the altar Iesus Christ sanctified both by renouncing the diuel and al his workes by promising due obedience vnto God for the aduauncement of his glorie In the second place of the elder sort there is required à continual and perpetual oblation as it were wherebie we offer our selues wholie and al that we haue vnto God Of this sacrifice speaketh Paule where he saith I beseech you brethren by the mercies of God that ye giue-vp your bodies à liuing sacrifice holie and acceptable vnto God which is your reasonable seruing of God and fashion not your selues like vnto this world but be ye changed by the renuing of your minde that ye maie proue what is the good wil of God acceptable and perfect In these wordes Paule doth notablie expresse what it was that shadowed the sacrifices of the olde lawe For as the burnt-sacrifices did wholie sauor of the holie fire so our mindes must be wholie inflamed by the holie Ghost which is the heauenlie fire that both whatsoeuer is of the flesh maie by little and little be consumed and be brought vnto deade ashes as it were and that which is spiritual and of the minde maie be made truelie spiritual and heauenlie thorough the force of that celestial fire A shadowe whereof was the prohibition to eate porke and the killing beastes For as porke betokeneth vncleannesse from which we must abstaine and beasts killed did signifie that beastlie affections should be killed So the minde and will must be renued that it maie allowe chuse and doe such thinges as please God And because al sacrifices of Christians ought to be seasoned by faith as with salt and laide vpon the altar which is Christ therefore Paul beeing iustified through faith commendeth this kinde of sacrifice Here would be noted howe fitlie the name of sacrifice agreeth here-vnto and howe aptlie Paul doth applie the same First he requireth that we separat our selues through faith frō y e prophane gentiles whē he saith Fashiō not your selues like vnto this world Secondlie he wil haue vs to be applied to god whē he saith But be ye chāged by the renuing of your mind which chāge is made through the spirite of regeneration Thirdlie he wil haue vs to giue vp our selues à liuing sacrifice vpon our onelie Altar which is Christe For as in the earthlie Ierusalem there was onelie but one Altar for Sacrifices So likewise in the heauenlie there is but one vppon which we doe offer when we depend vpon the merite of Christe that our Sacrifice maie be holie and acceptable vnto GOD which we saide was to haue the fourth place in our Sacrifices But what is the cause whie GOD requreth this kinde of Sacrifice at our handes It is necessarie that as sinne made vs mortal so we likewise slaie sinne by the vertue of Christ his death yea and kil wicked affections in our selues For if Christe on our behalfe woulde so doe howe much more are we bounde for his sake willinglie to offer this Sacrifice In that he died saith the Apostle He died once to sinne but in that he liueth he liueth to GOD. Likewise thinke yee also that yee are dead to sinne but are aliue to GOD in Iesus Christe our LORDE This death of sinne is caled of Christe A denying of our selues of Paul A Sacrifice Howe necessarie nowe this kinde of Sacrifice is Christe sheweth in saying If anie man wil come after me let him denie himselfe and take vp his Crosse daielie and folowe me The thirde place among the Sacrifices of Christians I ascribe vnto the Sacrifice of praise which ought not to be separated from the former Of this mention is made in the Psalme He that offereth praise shal glorifie me Againe Offer vnto GOD praise And the Prophet Hosea We wil render the calues of our lippes Then we doe offer the Sacrifice of praise when we acknowledge God to be the fountaine of al good thinges and when by our confession we praise and glorifie him By which kinde of Sacrifice the fleshe is bereaued of al glorie of deserte wisedome righteousnesse power c. and it is ascribed to God alone Which is then rightlie offered when through faith that praise is separated from the praise of the Pharisee and through the same faith is brought vnto GOD and laide vpon our Altar that is dependeth vpon the merite of Christe wherbie it is acceptable and grateful to God A part of this sacrifice I made confession of the faith especialie in y e time of persecution which confession is necessarie in foure respects First that God maie be honoured Secondlie that the trueth maie be defended Thirdlie that the godlie maie be confirmed Lastlie that the wicked through the constancie of Christians maie be conuerted and saued For these causes Paule saith That with the mouth confession is made vnto saluation In the fourth place set we the sacrifice of praier which was signified by the perfume of the old Lawe as Dauid interpreteth it when he saith Let my praier be directed in thie sight as incense and the lifting-vp of my hands as an euening sacrifice And Iohn in the Reuelation The Elders had seuen phials ful of odors which are the praiers of the Saints And the Prophet Micheas doth saie Wherewith shal I come before the Lorde and He wil that thou humble thy knee Praier then made in the knowledge and faith of the Sonne of God is saide to be à sacrifice more sweete than anie incense The name of sacrifice doth therefore agree to the praier of Christians because through faith it is separated from the praiers both of Iewes Turkes and other prophane people and by the same it is brought and presented before God and laid-vpon the altar Christ while it dependeth vpon his merit and is set on fire by an ardent affection of the holie Ghost Whereby it is acceptable before God and hearkened-vnto In the fift place followeth the sacrifice of repentance For seeing the Saintes do dailie offend they haue need dailie to repent wherby they both acknowledge their owne faults and flee-backe through faith vnto their propitiation and endeuor afterward to kepe themselues frō al pollution of wickednes So Dauid hauing committed adulterie did vnfeignedlie repent offered to God the sacrifice of à cōtrite spirit and of an humbled minde For so he saith The sacrifices of God are à contrite spirit à contrite and à broken heart O God thou wilt not despise And in Isaiah the Lorde saith I dwel with him that is of à contrite and humble spirite Againe To him wil I looke euen to him that is poore and of à contrie spirit and trembleth at my wordes This contrition and this humiliation I take to be inward namelie when we are truelie touched with the sense of sinne and vnfainedlie are humbled vnder the mightie hande of God who threateneth
bestowe life and saluation vppon none vnlesse by the sentence of the lawe hee be pronounced righteous and also without respect of persons to adiudge so manie to the cursse and wrath of God and to eternall paines which haue not yeelded pure perfect and cōtinual obedience to the lawe This right of the law is conteined in the promises threats added to the lawe of God And the summe thereof tendeth vnto these two sayinges of Moses Curssed be he that confirmeth not all the wordes of this lawe to doe them And The man which doth them shal liue in them that is as God condemneth the transgressor of the lawe so hee doeth iustifie the fulfiller of the same For as to bee condemned is by God through the accusement of Moses or the law the verie conscience of man bearing witnesse againste him named to be guiltie for transgressing the lawe to bee pronounced vniust and to bee adiudged to eternal death as accursed of God So to be iustified is by God through the quitance of Moses or the Lawe the verie conscience of man excusing him to bee named not guiltie for fulfilling the lawe to bee pronounced righteous to be adiudged to eternall life as blessed of GOD and that in respecte of the couenant betweene GOD and man This being set downe I will propose à demonstration whereby it shall appeare that no mortall man since the fal of our first parentes can legalie be iustified before the tribunal seat of God Iesus Christ onely excepted who is both God and man pure from all sinne absolutelie righteous according to the law And the demonstration is this Whosoeuer doeth perfectlie fulfill the lawe of God is righteous by the lawe and heire of eternall life by the promise of God And contrariwise hee that doeth not fulfill the lawe is accurssed and subiect to the wrath of God and to eternall paines according to the sentence of the lawe But no man since the fall of our first parentes Christ onelie excepted was euer found that coulde fulfill the lawe of God Therefore no man is righteous by the sentence of the lawe and heire of eternal life by the couenant of God but Christ alone who beeing free from contagion of sinne did perfectlie fulfill the lawe but all other besides him are by nature subiect to the cursse to the wrath of GOD and to eternall tormentes The maior is proued from the extreme right of the lawe that is from the promises and threateninges of God his lawe And this no man will denie as apparent by the worde of God but the minor is in controuersie For both the Pelagians and the Papistes doe reiecte the minor as vntrue but theie builde not both vpon the same foundation Pelagius because hee tooke-awaie originall sinne and taught how sin was sent-ouer to the posteritie of Adā not by propagation but by immitation onely ascribed to the power of man y t theie could by their natural strength of them selues fulfil the lawe of God and by the merites of good workes attaine euerlasting life And forsomuch as erroneouslie hee supposed that Christ was à meere man and yet for all that yeelded perfect obedience to the lawe hee concluded that other men likewise if they woulde might obserue the lawe and thereby be iustified and saued But howe weake yea howe false the foundation of Pelagius is the scripture in manie places doeth euidentlie declare For in that hee saith howe sinne is sent-ouer to the posteritie of Adam by imitation onelie it is most vntrue as Paule in his first Chapter vnto the Romanes doth most cleerelie teach where he handleth this verie argument namelie that wee are guiltie not by imitation but by propagation As by one man saith hee sinne entered into the worlde and death by sinne and so death went ouer all men forsomuch as all men haue sinned Againe Death raigned from Adam to Moses euen ouer them also that sinned not after the like maner of the transgression of Adam Are not these wordes quite contrarie to the saying of Pelagius which imagineth that sinne is sent-ouer by imitation onely Againe By the offence of one manie are dead that is all which were borne of Adam according to the common lawe of birth Againe through one which sinned death and condemnation came thorough one offence vnto condemnation Againe By the offence of one death raigned through one And again by the offence of one the fault came on al mē to condemnation by one mans disobedience manie were made sinners What can be spoken more plainelie Dauid also hee saith Behold I was borne in iniquitie and in sinne hath my mother conceaued mee Here Dauid speaketh not of à certaine sin of his parents as though the worke of marriage were à sinne which is wel knowē to be the holie and lawfull ordinance of God but of the contagion whereby we al y e sort of vs are both conceaued and brought into the world polluted because of the offence of our first parentes in whome the whole nature of man is corrupted and guiltie Therefore vnto the Ephesians Paul saith Wee were by nature the children of wrath so wel as others The foundation therefore of Pelagius being taken awaie the building wherevpon he had builded doth of it selfe come vnto the groūd So that when Pelagius doth argue thus We are borne without original sinne and onelie by imitating sinful Adam we are made guiltie therfore by the power of nature we can fulfil the lawe the Antecedent is constantlie to be denied as that which is contrarie both to the course of the whole scripture to the iudgement of al good writers And whereas the saide Pelagius doth affirme that Christ was onelie man not God too and yet notwithstanding yeelded ful obedience to the lawe and therefore others also maie fulfil the same it is à friuolous argument and ouerthrowne by the consent of the whole Scripture For the whole Scripture doth commend Christ God and man to vs saith he is the onelie sauiour testifieth that he is the beholder of heartes and acknowledgeth him to be present in all places Now y e Papists which also denie the minor of our argument builde vpon another foundation to wit vpon à false definition of God his lawe For with the Pharisees theie thinke that the lawe doth onelie restraine the hande as theie saie and requireth onelie outward ciuil workes which when men doe theie saie how theie are iust before God and doe merit by their obedience eternal life original sinne being abolished through the death of Christ. And therefore theie define the iustification of the vngodlie to be à remissiō of sinnes and à perfection of good works But how vane and friuolous this toieng of the Papistes is first the Law it selfe which brideleth concupiscence doth shewe Secondlie Paul compareth the Lawe of nature of men together as things cleane contrarie We know saith he that the law is
consumed y e paschal lambe with speede and that with vnleauened bread and sowre herbes so with most sharpe and sower mindes the Iewes put Christ to death and that with al possible speede 5 As the paschal lambe was offred of the whole multitude of the sonnes of Israel So that which through the counsel and wil of the chiefe Priests and rulers was done to Christ at Ierusalem maie seeme doubtles to be done of al Israel verie fewe excepted 6 As by the commandement of God there was à caution that no bone of the paschal lambe should be broken So albeit the hands and feete of our Sauiour were fastened to the crosse with nailes his side peirced through with à speare yet not à bone of him was broken 7 As none that was either vncleane or vncircumcised did eate of that lambe but the circumcised onlie so he alone that is purged in minde and receiued into the familie of God eateth vnto his saluation the flesh of the pure lambe which is Christ. 8 As that lambe through the commaundement of God was offered the tenth day of the first moneth so Christ the true lambe of God the same day of that moneth his father so appointing it was sacrificed vnto the Lord. 9 As once in à yeare that paschal lambe was killed So once and not often ought the sonne of God to be offered which thing also was prefigured by that entrance of the chiefe prieste into the holie place and that once in à yeere 10 Last of al as the sacrifice of the paschal lambe pleased the Lord and after it the people came out of Aegyt So through the sacrifice of Christ mankinde is reconciled to God and brought out of bondage into libertie The figures or prophecies rather of this great sacrifiaÌ„e of this sanctification and attonement were the sacrifices of the fathers as of Abel Noah Abraham and afterward al those Aaronical sacrifices albeit some more cleerelie than others bare the similitude of this great sacrifice of propitiation Being taken from the crosse he was laide in the graue of which mention is made in the 88. Psalme My soule is filled with euiles and my life draweth neere vnto the graue I am counted among them that go downe vnto the pit and am as à man without strength free among the deade like the slaine lying in the grâ—ue whome thou remembrest no more and they are cut of from thine handes Thou hast laide me in the lowest pit in darkenes and in the deepe The bodie of Christ aboade in the sepulcher that part of the sixt day wherein nowe the Sabbaoth began at what time the Iewes cessed from their labor and from thence the whole Sabbaoth which finished verie earelie in the morning he arose that he might make it euident howe he had with himselfe buried the Iewish Sabboath and was returned vnto à new life hauing ouercome death and left the old synagogue in the graue and raised-vp à newe Church And therefore the Lord before his death abrogated not the law of Moses forsomuch as yet he had not carried the Sabboath with himselfe vnto death and the graue And that the Lord shoulde not abide long in the graue Dauid prophecied in the 16. Psalme My flesh doth rest in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holâ— one to se corruption As sone as the first day of the weeke which we cal the Lordes daie appeared he brought himselfe vnto the light and life which was our light and our resurrection from euerlasting death A figure of this resurrection also of the Lord went before in the Prophet Ionas and an euident prophecie is in Hosea chap. 6. where in the person of Christe it is saide Come and let vs returne vnto the Lorde for he hath spoiled and he wil heale vs he hath wounded vs and he wil binde vs vp After two dayes wil he reuiue vs and in the thirde daie he wil raise vs vp and we shal liue in his sight Then shal we haue knowledge and indeuour our selues to know the Lord. Hauing proued his resurrection after sundrie and manie waies to his disciples he gaue them in charge to baptize to teach al nations repentance and remission of sinnes in his name And so the prophecie of Iaakob concerning the vocation of the Gentils was fulfilled who saith The people shal be gathered vnto him And for this cause the nations are so often inuited to laude and to glorifie GOD both in the psalmes and Prophets as in the 117. Psalme Al nations praise ye the Lord al ye people praise him For his louing kindnesse is great towarde vs and the trueth of the Lord endureth for euer This commaundement being giuen to his disciples the 40. daie after his resurrection he ascended into heauen vnto his father at whose right hande he sitteth for euermore From whence he sent both to his disciples and to the Church following the holie spirite to instruct and teach them Of this ascension singeth the Psalmist in the 68 psalme Thou art gone-vp on high thou hast led captiuitie captiue and receaued giftes for men And of his sitting at the right hand of the Father the same Psalmist saith in the 110. Psalme on this wise The Lord saide vnto my Lord sit thou at my right hande vntil I make thine enimies thy footestoole By the right hand of the Father is meant his principall giftes as happinesse mercie goodnes liberalitie wherein Christ sitteth as à dispensor and bestower and his kingdome and liberalitie of such good things is vpon the holie and blessed soules both angelical and humane whereof it is saide Psalme 16. The Lord is the portion of mine inheritance and of my cup thou doest mainteine my lot The lines are fallen vnto me in pleasant places that is I haue gotten à goodlie inheritance For mine inheritance is noble Furthermore as touching the holie Ghost this is to be noted The holie spirite abideth euermore with the Church albeit inuisible But vnto the Apostle the 10. daie after his ascension that is 50. daies after the resurrection of Christ he appeared visiblie in firie tongues that the Lorde of hostes which is Iesus Christ might confirme the infallible trueth of his Gospel to the whole worlde as it were with this seal of his maiestie Which thing was long fore-seen by y e prophet Ioël who in his 2. cha saith on this wise And afterward that is after Israël hath receiued the teacher of righteousnesse that they may both remember and vnderstand those thinges which he shal teach I wil powre-out my spirit vpon al flesh and your sonnes and your daughters shal prophecie your old men shal dreame dreames and your yong men shal see visions The 50. day after the resurrection of the Lord the euent most
them either quicke or deade This champion of the Lord for sooth first à theefe afterward à seditious souldier then a runne-agate after that à capitane of à rebellious hoste perswadeth light heads enimies to the true religion howe he is the messenger of God wherebie we maie gather howe greate the power of Satan is in them whiche imbrace not the trueth Whereof it is that at this daie that aduersarie of God defendeth his blasphemies against God by Turkishe and Mahometical force according to the prophecie of Daniel It foloweth that we speake of the lawes of Mahomet which are partlie political partlie ceremonial or of seruice but of these I wil touche verie fewe wherebie it wil be easie to iudge of the rest First of al to his Arabians that is to poore men accustomed to liue vpon the spoile he aloweth theft and setteth à lawe of reuengement Hurt him saith he which hurt you He saith also He that either killeth his enemie or is killed by his enemie entreth into Paradise He permitteth men to haue manie wiues He aloweth diuorcement for a trifeling cause and receauing againe vpon smal occasion Nowe I praie you what is more against nature than such lawes if theie maie be caled lawes which peruert the lawe of nature that is common to all men On the otherside he hath giuen some lawes which make to the increase of loue and goodwil among men He commandeth almes to be giuen and promiseth paradise to such as giue liberalie if so be theie haue couragiouslie foughten against the enemies He willeth punishment to be giuen to the poore for their offences But to the good law he annexeth impietie namelie how therebie theie doe merite remission of sinnes He hath ceremonies washings circumcisioÌ„ fiue times in à daie he compelleth his to praie in the temple But that hypocrisie helpeth no whit seeing theie are voide of the propiciatorie without which there is none accesse vnto GOD. He willeth to absteine from swines fleshe Hetherto of the lawes The fables which he intermixeth as diuine mysteries be verie ridiculous and foolish of which I wil recite foure y t by them the rest as the Lion by his talantes maie be iudged This stout souldior of the Lord Mahomet by name telleth how by the conduction of Gabriel the Angel he ascended into heauen to talke with God Where first of al meeteth with him an Angel ten thousand times huger than the whole worlde for whome he got à pardon of God whom he had offended beeing requested to make intercession vnto God for him Which done God put his hand vppon Mahomet whereby he was stroken with so extreme à colde that it pearced vnto the verie marrowe of his backe He saide that God was carried in à chaire by eight Angels whose head he vainelie reporteth is of such à bignes that the swiftest birde that is in a thousand yeeres can-not flie from one part thereof vnto an other The second fable like the same where-vppon the prohibition of wine is builded is this There was saith he two Angels of God namelie Horroth and Marroth sent from God on à time from heauen into the world appointed to gouerne and to instruct mankinde with these commandementes that theie should neither kil nor iudge vniustlie nor drinke wine So à long time theie were so taken and knowen to be iudges ouer the whole worlde Vpon à certaine daie à woman of al other the fairest came vnto them hauing à matter against her husband who to make the iudges like her cause inuited them vpon à certaine daie vnto dinner And beeing at their good cheere she herselfe bringeth fine meates furnisheth the table with boules of wine yea she serueth and seeth that theie lack nothing biddeth theÌ„ to eate to drinke spare naught What needs many words her faire words ouercame them and drunke with wine theie burned after their faire hostesse see the chastitie of Mahomets Angels being ouercome theie desired her companie she promiseth vpon à condition if one of them would tel her howe theie vse to ascend into heauen and the other howe she might descend The condition they like When she had learned the same suddenlie she was lifted-aloft and ascended into heauen Which when GOD sawe and had sifted the cause he made her the daie star as beautiful among the Starres as euer she was among women To the Angels called before his iudgement seate he appointed that theie should choose either the paines of this life or of the world to come who chose the paines of this life Wherefore theie are hanged vpon iron chaines with their heades downewarde in the pit Behil vntil the daie of iudgement For which cause the vse of wine is forbidden to the folowers of Mahomet least theie fal into the like peril Such like stuffe is the fable touching the prohibition of swines fleshe When al liuing creatures saith he were in the Arch of Noah the Elephant caste-backewarde whereof sprang an hogge who with his snoute turned vp dongue whereof sprang à mouse the which gnawed the hempe wherewithal the boordes of the ship were ioined Hence Noah was stroken with à maruelous terror and constrained to aske counsel of the Lorde who for remedie at that pinch willed Noah to strike à lion vpon the fore-head from the nostrels of which Lion being moued lepped-out à cat which hunted the mouse and deliuered mankinde from so greate daunger This was the greeuous cause forsooth whie the fleshe of swine is forbidden to bee eaten of the Saracens Here-vnto let vs adde the fable concerning y e last iudgement Of this he saith God shal giue the Angel of death in charge that he kil euerie creature which doth breath aswel al the Angels as al the diuels and all men sheepe fishes beastes and cattel that al maie be dead except God himselfe This done he wil cal the Angel of death saieng O Adriel is anie thing yet remaining of al my creatures And he shal aunswere Nothing Lorde but I thie weake and feeble seruant Then shal the Lorde saie vnto him seeing thou hast killed al my creatures goe thou thie waies betweene Paradise and hel and afterwarde kil thie selfe and die So the vnhappie wretch departed and in that prescribed middle-place lieng on the ground wrapped in his winges he choaked him-selfe with such an horrible roaring as had the celestial spirites and earthlie creatures bin aliue theie could not choose but haue died thereat After which time the world shal stande voide 40. yeeres together Which expired the Lorde holding heauen and earth in his fiste shal saie as foloweth Where be nowe the Kinges Princes Potentates of this worlde Whose is the Kingdome the Dominion and the power Speake if ye haue anie truth in your words And these wordes thrice repeated he wil raise-vp Seraphuel and saie to him Take this trumpet and descend into Ierusalem and sounde there Then Seraphuel hauing receaued the trumpet which is as long as Ã
nothing else but an absoluing of the beleeuing man from sinne an imputing of the righteousnesse of Christ and à free accepting vnto euerlasting life for Christ his sake And whosoeuer shal patch his owne merite with Christs as either à part or à cause or consummation of righteousnesse is doubtlesse out of the waie according vnto that of Paul vnto the Romanes Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse they haue not submitted themselues to the righteousnes of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth Wherefore abide we in the way of Christ his merite least with the vnbeleeuing Iewes and idolatrous Papistes we vtterlie forgoe righteousnes and saluation Howe is he the waie by example In proposing himselfe for à paterne of godlines according to that I haue giuen you an example that ye shoulde doe euen as I haue done to you Againe Loue ye one another as I haue loued you I am the light of the worlde he that foloweth me shal not walke in darkenes but shal haue the light of life Nowe he doeth folowe Christ who both embraceth his doctrine and resteth vpon his merite and placeth the example of Christ as à light before him Then by doctrine Christ doeth illuminate the minde that he may shewe the father by merite he doeth iustifie and by his example prescribeth à rule to liue by so that iustlie he deserueth to be called the onelie waie of saluation and happines Howe is Christ the trueth He is the truth both in fulfilling the prophecies and in performing promises and finalie in giuing true libertie and freedome For firste al the prophecies of the prophets and figures of the olde Testament are fulfilled in him according vnto that of Iohn The lawe was giuen by Moses but grace and trueth came by Iesus Christ that is what Moses hath shadowed by figures Christ in trueth hath fulfilled Againe he doth constantlie kepe promise He hath promised to be with his Church he giueth an euident token that he is present by his wonderful preseruing y e same amiddes the rage of Satan his limmes He hath promised that the gates of hel shal not ouercome the Church which promise he keepeth faithfullie Finalie he is the trueth also in giuing true libertie Hitherto is that of Iohn If yee continue in my wordâ— ye shal know the trueth and the truth shal make you free that is of the seruants of sinne he wil make you the free sonnes of God so that sinne can haue no more power ouer you And this was it which afterwarde in the same chap. is said If the sonne shal make you free you shal be free in deed And the sonne maketh free when he endueth man with his spirit according to the saieng Where the spirit of the Lord is there is libertie Howe is Christ the life By regenerating sanctifieng and glorifieng By regenerating because through his spirit he regenerateth vs into new men For through beleeuing we by à certaine secret blast and working of the spirit of Christ are borne the children of God according to that saieng He gaue power to be the sonnes of God euen to them that beleue in his name The greeke word in that place signifieth not so much à power as à preheminence And therfore Nonnus did aptlie expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à celestial honor or preheminence Howe this new spiritual natiuitie commeth to passe Christ teacheth Iohn 3. The wind bloweth where it listeth and thou hearest the sounde thereof but canst not tel whence it commeth so is euerie man that is borne of the spirite that is As nothing of the wind is perceiued but through the blast and sound so we be regenerated after an hidden forme wheÌ„ we beleeue but that regeneration is perceaued through the power and working of the holy spirit in the man regenerate A notable token of this newe regeneration is Baptisme Furthermore here woulde be considered the coÌ„parison betweene the life of nature and the life of grace the more to stir vs vp vnto the loue of the life of grace The life of nature is verie short but the life of grace is the beginning of immortalitie As an image hath the shape and not the substance So this present life hath nothing permanent nothing of continuance And therefore Paul doeth saie The fashioÌ„ of this world goeth-away for this present life hath manie sudden changes But the life of grace wherebie we are the sonnes of God hath the thinges which euermore abide and continue The present life is caled à natural life but the life of grace is à diuine life as witnesseth the Apostle The present life is excluded out of Paradise but the life of grace is entered into the spiritual paradise wherefore henceforth beware we of trappes least againe deceaued of the old serpent we be excluded out of Paradise Againe Christ is the life by sanctifieng For the regenerate more and more dailie by the power of y e death resurrection of Christ are mortified in the flesh and quickened in y e spirit For so saith y e Apostle Know ye not that al we which haue ben baptized in to Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised-vp from the dead by the glorie of the father so wee also shoulde walke in newnes of Therefore that the fleshe is mortified in vs it is done by the vertue of Christe his death that the spirite is quickened it is by the efficacie of Christ his resurrection This mortification and this quickening be partes of sanctification whereunto the Apostle testifieth we are called This sanctification or separation of man from the vncleanesse of the gentiles through the mortification of the fleshe and coâ—iuÌ„ction of him with God through y e quickening of the spirit is y e renuing or repairing of the image of God in man Wherefore as the image of Caesar in coine putteth men in minde what is due to Caesar So this image of God doeth admonish man what he bearing this image of God oweth to God Last of al he is called the life by glorifieng For by his owne power he shal raise vs vp being vp-raised he wil endue vs with immortal glorie For they are both the benefites of Christ to wit both the raising-vp of the dead and the giuing of eternal life wherein wee shal be conformable to him worlds without end This likenesse of the Church with Christ which is the coniunction and knitting of him with God is mans perfect felicitie yea and the ende of man For if that be mans ende which maketh him perfect and blessed so that he shal neither want nor wish any thing and is therefore named the ende because it pertaineth vnto
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
poore in spirit to the meeke to peace-makers to such as endure persecution c. But al those and the like sayings are not contrarie to our iudgement if any wil rightlie distinguish betwene y e causes and effectes of iustification the qualities of the iustified For it is one thing to speake of the reward of obedience and of the qualities of those who are alreadie iustified through faith and another thing of the causes of the matter that is of iustification Againe it is one thing to vse the wordes of Bernarde to speake of the causes of gouernement another of the waie to the kingdome Also it is one thing to speake of the essential principles of à thing another of the principles of knowledge But they obiect against vs as à strong buclar the saying of Christ If thou wilt enter into life keepe the commaundementes That is fulfill the lawe I aunswere Christ shewed à most readie waie vnto life euen the keeping of the commaundementes or fulfilling of the lawe But for that the fault is in vs that wee cannot fulfill the lawe Christ is become the ende of the lawe for righteousnes vnto euerie one that beleeueth And this is it which the same Paul saith in another place Through faith wee establish the lawe euen because through beleefe wee obtaine that which the lawe requireth namelie righteousnes The gift which we saide is conioined with the faith of remission of sinnes is the giuing of the holie Ghost whereby the man iustified onelie by faith is regenerated or sanctified that is is mortified quickened and becommeth à newe man purposing thence-forwarde as much as in him is to order his life according to the rule of Gods worde So that this gift is the cause and beginning of à newe life and obedience For wee are not iustified freelie by faith to the ende wee shoulde hence-forth liue to sinne but that deliuered from sinne wee shoulde serue God in righteousnes and holines all the daies of our life For Zacharias in his songe maketh this to bee the ende of the knowledge of saluation concerning the remission of sinns through the tender mercie of our God This ende of iustification Paule setteth in the 6. vnto the Romanes where by most euident argumentes he sheweth that sanctification is ioined with iustification And thus much briefelie touching y e grace of iustification and of the gifte of sanctification the which are linked with the faith of remission of sinnes and can no more be seuered from the same than maie heate from fire or the beame from the sunne Whereby it is apparent that the Papistes offer vs great iniurie in saying that we do abolish good works and loase y t bridles to men because we saie that by faith alone wee are iustified For they marke not howe wee doe put a difference betweene the proper benefite of Christ and our duetie which is ioined with faith But of iustification God willing wee will speake more at large in the exposition of the last verse of this Psalme the sundrie sorts of testimonies which are commonlie handled in this controuersie being distinguished The thirde place in the application of Christ wee ascribed to the sacramentse which not onelie do offer the merites of Christ the priest as the word doeth but also as seales doe assure thē vnto vs if so be the merits of Christ be reteined fast in the harts through faith For as without faith the word doth not applie the merites of Christ so without faith I speake of the elder sorte the sacramentes doe no good The sacraments which Christ hath cōmended to his Church be two to wit Baptisme the Lords supper wherof baptisme is à sacrament of the entrance into Christianitie therefore is but once takē as Christ died but once for vs. For as baptisme is an effectuall token of the death burial and resurrection of Christ so is it à sacrament of the couenant which God entereth-into with the baptized touching y e purging of sinnes and our reconciliation through Christ so is it also à signe of repentance and of the crosse and à testimonie of the resurrection to come And the Lord his supper is a sacrament of the confirmation and conseruation of Christianitie yea and a remembrance of the couenant established through the blood of Christ. Furthermore it is the meate whereby we are spiritualie nourished in the bodie of Christ therefore often it ought to be receaued The summe of al is this that the sacrament of the newe testament is both an externall signe of the couenant concerning our free iustification before God through the sacrifice of Christ and also a testifying and confirmation of the faith righteousnes of Gods people to him warde CHAP. 40. Of the perpetual vse of the sacrifice of Christ both in the conscience in the whole course of our life and at the houre of death AND although the vse of the sacrifice of Christ is wel nigh seene in the application yet the efficacie and power thereof is more apparent when the knoweledge is reduced vnto practise as it were This practise hath place in the conscience of euerie man in the whole course of life at the agonie of death The conscience of each man is stricken sore with a deadlie wounde vntil it bee healed by the application of physike with Christ alone the Physition doeth minister by his worde spirit In which respect he calleth himselfe the Physition of soules So y t when the conscience is stricken with y e remēbrance of sinne it must be healed by the faith of Christ his sacrifice which if it be liuelie it be sprinckeleth the cōscience with the most comfortable balme of the holie spirite wherewithal it is healed made quiet so that now it is iocound and merie and reioiceth as it were in the crosse of Christ whereas before it was troubled and greatlie vexed Whence proceedeth that saying of the triumphing conscience in Bernard Of the remission of sinnes saith hee I haue an vndoubted argument euen the passion of Christ. For the voice of his bloode crieth more shrillie than did the bloode of Habel crying in the heartes of the elect the forgiuenesse of all sinnes For he was betraied for our offences And no doubt his death is of more power and more effectuall to helpe vs than our sinnes to hurt vs. Such à conscience is neither broken with the threates of the lawe for it knoweth howe it is not vnder the law but vnder grace nor yeeldeth to the suggestions of satan for it knoweth howe the Prince of this worlde is alreadie cōdemned nor is moued with the argumentes of reason for it knoweth the power of him which hath promised and therefore glorifieth him To conclude it resteth quietlie in Christ looking for à ful redemption through the comming of the Sonne of God who shal change our vile bodie that it maie be fashioned like vnto his glorious
bodie for euermore Whence this same confidence of the healed and quiet conscience doth arise the epistle vnto the Hebrewes teacheth where it is saide We are assured that we haue à good conscience in al things desiring to liue honestlie Therefore as the cause foundation of à good conscience is not our owne worthines for by nature wee are sinners and vnworthie nor merites for of our selues we deserue nothing but death nor anie vertue of our owne for al our righteousnes is as filthie cloutes but euen meere faith in Christ which purgeth it by his bloode from dead workes through whome we haue peace with God So the purpose of the same is in all thinges with all men and in all actions to walke vprightlie namelie by declining from that which is euil and doing that which is good For continualie it thinketh vppon à newe life in Iesus Christ it alwaies detesteth the coate defiled of the fleshe and euermore delighteth in that white garment which in Baptisme is put on For al wee that are baptized into Christ haue put on Christ. Which thing Dauid in the spirit did beholde when he said Wash me and I shal bee whiter than snowe to wit through the ornament of righteousnes of the Messiah as with a most white garment being first purged from sinne through his bloode Of this faith and conscience that sinne is blotted-out ariseth a care of wel-doing in Dauid according to that I haue applied mine heart to fulfil thy statuts alwaie euen vnto the end And Paul saith Fight à good fight hauing faith à good conscience In the whole course of this life wee maie beholde à goodlie and an especial vse of the sacrifice of Christ not onelie in aduersitie but also in prosperitie In aduersitie there is none so good à remedie as y e sacrifice of Christ. For as aduersitie doeth put thee in minde of thy sinne either lurking or manifest so the sacrifice of Christ apprehended by faith doth certifie thy conscience both of the forgiuenes of sins whereof ariseth spiritual comfort in al affliction and also of the conformitie of the elect with the son of God For so it hath pleased the wisedome of God that he wil haue his elect like to his sonne but in the crosse and also in glorie And this Paul affirmeth saying If we suffer with him we shal also raigne with him Hitherto also maketh the imitation of Christ his example in the crosse which Peter commendeth vnto vs in these wordes Christ suffered for vs leauing vs an ensample that we shoulde folow his steppes Read mine annotations vpon the 2. chapter of the first epistle of Peter In prosperitie there is more daunger For albeit aduersitie do bring-done manie yet prosperitie doth puffe-vp moe According to this of the Poët The minds of man through prosperitie waxe wanton often-times Againe The minde lifted-vp through prosperitie remembreth neither death nor what may happeÌ„ nor anie measure at al. What then shal à godlie man doe in this case Foure things he shal doe First let him waie with himselfe the things which are called prosperous in this world and consider what they are in them selues Secondarilie let him thinke what a perilous thing it is to enioie prosperitie if the mind be not godlie disposed Thirdlie let him compare al the coÌ„modities of this worlde with the blessednes to come which Christ hath purchased for vs by his death and last of al let him aduisedlie consider whether it be more behoueful to enioie prosperitie of this life with hazard of the soule than to renounce them if occasion serue for Christ his sake Therfore seeing our flesh is ticled like à wild horse beginneth to winch by prosperitie let à godlie man thinke with himself first howe vncertaine brittle mortal temporal fleting transitorie y e prosperitie of this world is which manie enioieng at their hartes desire be for al that in verie deed most miserable secondlie let him thinke y t it hath more deceipt than pleasure For the pleasure which ariseth thereof is like à serpent murthering the soule counsailing proudlie and vaâ—elie euen the spirite of couetousnes and gluttonie This serpent lurking in the most secrete corners of the minde seeketh not but euen destruction Whereby it is apparent that prosperitie doeth more hurt the minde than doeth aduersitie the bodie Thirdlie let a godlie man thinke with himselfe that so great ods there is betweene the felicitie which Christe hath purchased for his beloued and the prosperitie of this world as is betweene a minute of an houre and eternitie betweene death and life betweene miserie and happines For as the prosperitie of this life dependeth vpoÌ„ a reed so the happines promised in Christ is vpholden by the euerlasting trueth of God that it is vnpossible that they shoulde bee deceiued of their hope which continue in the feare of God vnto their liues ende Fourthlie of these things let a godlie maÌ„ gather how it is a much better and blessed thing to renounce worldlie goods as far as godlie christianitie they stand not according to Gods word thaÌ„ for theÌ„ to bring the soule into y e danger of damnation To conclude that wee bee neither puffed-vp nor carried-quite from God by prosperitie there is no such thing as to call into minde the humiliation of the sonne of God vppon the crosse who therefore was humbled that he might exalt vs if so be we do humble our selues vnder the mightie hand of God and are not ashamed of the crosse of Christ. For whosoeuer exalteth himselfe shal be brought lowe and he that humbleth himself shal be exalted We are therefore to take special heede least our flesh through prosperous successe of things do deceaue and kil vs being taken with a certaine baite For that serpent which beguiled Euah of his subtiltie snatcheth euerie occasion to withdrawe vs from Christ and setteth vppon the principal part of man to destroie it with prosperitie And therefore saith Paul Brethren you see your calling howe that not manie wise men after the fleshe not manie mightie not manie noble are called For to the destruction of man sathan abuseth these three things namelie wisedome power and nobilitie of which springeth both the pleasure of the bodie and the pride of minde which if the foolish once get they think themselues happie and blissed meÌ„ So then against this tentation oppose y e crosse of Christ without which al wisedome is but meere foolishnesse all might is but weakenesse all nobilitie is but ignominie and all pleasure is but the food of death For al these mixed with too much bitternes haue an ende with this life If therefore thou wouldest haue true wisedom true might true nobilitie true pleasure and glorie seeke them in Christ alone thou shalt find in whom are hid al the treasures of celestial restes To conclude at the point of death the sight of the prieste Christ
eies of faith it is not learned in the courtes pallaces of worldlie kinges but in the sanctuarie of God as Dauid himself acknowledgeth when he saith I thought to know this namelie whie the Church is oppressed and the wicked doe florish But it was too painefull for me vntil I wâ—nt into the sanctuarie of God then vnderstoode I their endes Surelie thou hast sette them in slipperie places castest them downe into desolation How souddenlie are theie destroied They perished for their sinne yet I was alwaie with thee thou hast helde by my right hand Thou wilt guid me by thy counsel and afterward receaue me to glorie Dauid therefore by the eies of faith not onelie considereth the glorie of the church the future happinesse of the citizens of the same but also thinketh vppon the most lamentable destruction of those men who call not vppon God in his congregation Of both which that is of the happines of the Church and damnation of the vngodlie Dauid himself speaketh on this wise Lo theie which withdrawe themselues from thee shall perish thou destroiest al them which go à whoring from thee As for me it is good for me to draw-neere vnto GOD therefore I haue put my trust in the Lorde God that I maie declare al thie workes But what is the cause whie so manie mightie men of the worlde doe not consider their endes the better to order their liues as they shoulde The causes hereof are three as Paul saith namelie the vanitie of mind the blindnes of their vnderstanding and the hardnes of their heart The vanitie of minde bringeth to passe that such honest things as are thought to bee embraced by à dreame as it were doe forth-with vanishe-awaie without profite Blindnes of vnderstanding doth so carrie theÌ„ awaie that of those principles of vertue imprinted naturallie in the mindes of men they followe nothing but errors And through their hardnes of heart they are touched with no feare of God Whereof it is that with à reprobate minde wee embrace for goodnes in deede colored good thinges for true riches false vaine glorie for true praise beastlie and moste filthie pleasure for true delight and for the right preheminence vaine arrogancie Of this vanitie blindnesse and hardnesse the Lorde by the Prophete Ieremiah speaketh on this wise My people is foolishe theie haue not knowen mee they are foolishe children and haue none vnderstanding they are wise to doe euill but to doe well theie haue no knoweledge Whence it proceedeth that according to the saying of Salomon Theie reioce in doing euill and delight in the frowardnesse of the wicked To which kinde of men Isaiah crieth with à lamentable voice Wo when he saith Wo vnto them which are wise in their own eies prudent in their owne vnderstanding For one daie through the most righteous iudgement of God they shall bee condemned to euerlasting tormentes Notwithstanding Epicures which delight wholie in their filthie delightes either because they thinke there is no God at all or if there be à God they suppose hee will not be angrie seeing hee is all mercifull or if hee will be angrie that hee will not alwaies keepe hatred in remembrance they doe not regarde anie whit the wrath of God But this extreme vanitie both the daie of doome in the sight of all creatures of diuels of Angels and of men shall reprooue and also the verie conscience which is à witnesse of à iudgement to come doth speake against CHAP. 4. 1. Whie Dauid chooseth to bee of no reputation in the Church of God 2. The manifold benefits and blessinges which the sainctes of God enioie yea in this life The 11. verse BECAVSE THE LORD GOD IS A SVNNI AND A SHIELD THE LORD WIL GIVE GRACE AND GLORIE AND NO GOOD THING WILL HE DEPRIVE THEM OF WHICH WALKE INNOCENTLIE THIS is an Aetiologe For it rendreth the reason whie Dauid doth choose to bee the most abiect in the house of the Lorde that is in the Church rather than to enioie euen the greatest pleasure and delightes in the tabernacles of y e vngodlie And this reason is fetcht froÌ„ y e enumeratioÌ„ of the good things or benefits which are peculiar to the citizens of God his Church the which the forainers not onelie doe lacke but also are wrapped in the contrarie miseries Wherefore they are to bee illustrated by waie of Antithesis that each maie appeare namelie both howe great the glorie of the Church and contrariwise howe much the miserie of those is who are without the Church The first good thing or benefite of the Church is that God himselfe is in the same as à most bright Sunne which thing I do refer both vnto the cleare knowledge of God and vnto the affections agreeing with the knowledge and also vnto the manifold consolations which the godlie doe take through the light of this sunne For as from the Sunne which we do behold proceedeth to the world both light heate and beames wherebie all things are quickened and nourished So from God who is an inuisible Sunne of the Church there proceedeth both light that is à cleare knowledge of God and heate that is the burning affections of hope faith and loue and also beames which are the manifold consolations wherewithall the soules of the faithare quickened nourished and made merie This Sunne as it ariseth vpon such as feare God So it goeth-down from negligent wicked and prophane folkes And therefore great heede is to be taken least the godlie doe suffer this Sunne to be darkened and hidden from them For as it is à most certaine token of death to à sicke man as Hippocrates saith if he dreame that this visible Sunne is hidden or obscured So à most certain death of the soule is nigh at hand if our Sunne Christe be darkened by abolishing or corrupting of the true doctrine So that so manie as are destitute of this Sunne as are all theie which be without the Church they can not bee otherwise than most miserable For they being blinde and ignorant of God both doe groape in the grosse darkenes of ignorance and are beaten-downe with an horrible amazement of their mindes when sinne sheweth it selfe abroade in their consciences And although the consciences of manie seeme to be seared as it were with an hot iron as if it were voide from all feeling of sinne yet at the point and paine of death it is awakened yea it driueth the miserable soule vnto desperation The seconde benefite of the Church is that God himselfe who is the Sunne is also to the Church in place of à shielde wherewith the householde of the Church are compassed protected and saued against the kingdome of darkenes Hereof in the 5. Psalme it is spoken where it is saide Let all them that trust in thee reioice and triumph for euer and couer thou them and let them that loue thy name reioice in thee