and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe
of which Isaiah in his 50. Chapter I gaue my backe vnto the smiters and my cheekes to the nippers I hid not my face from shame and spitting After that he was hanged on wood or vpon the crosse For manie times among the Fathers saluation hath come by woode The image and prophecie of this wood was in the arch of Noah and in the wood which Moses threwe into the most bitter waters wherebie they became most pleasant By this figure the virtue of y e crosse of Christ is notablie depainted For as the most bitter waters by the wood throwen there-into were made most sweete and pleasaunt so nothing is there but wil be most comfortable to vs if the wood of Christ his crosse namelie faith on Christ crucified be added as à sause But à more excellent figure is in the wood wheron the brazen serpent was hanged For as Moses at the cōmandement of God in y e wildernes set-vp on high to y e view of al the Israelites the brazen serpent which hong vpon wood y t such as were wounded to the death of serpents might be healed therby So Christ was lifted vp vpon the wood and shewen as it were to al nations that as manie as were wounded vnto the death by the old serpent the diuel might be saued looking and trusting on him So then Christ hong on the crosse and was made à cursse for vs to redeeme vs from the cursse of the serpent which he through sinne brought vpon mankind Therefore it is written Curssed is euerie one that hangeth on tree After this manner Paul vnto the Galathians applieth the type to y e truth Here y e humanitie of Christ seemed most vile worser than the basest sort of men in so much as his verie friendes and familiars did flie awaie being dismaied and abashed Whereof it was prophecied in à psalme But I am à worme and not à man à shame of men and the contempt of the people And in the 88. psal Thou hast put-awaie mine acquaintance far fro me and made me to be abhorred of thē Yea at that time he which was the fairest among men so lost al grace of beautie that it was à verie hard thing to know him according to the prophecie of Isaiah Beholde my seruant shal prosper he shal be exalted and extolled and be verie hie As manie were astonied at thee his visage was so deformed of men and his forme of the sonnes of men so shal he sprincle manie nations the Kings shal shut their mouthes at him for that which had not bene tolde them shal they see and that which they had not heard shal they vnderstande And afterward He hath neither forme nor beautie whē we shal see him there shal be no forme that we shoulde desire him Hee is despised and reiected of men he is à man ful of sorowes and hath experience of infirmities wee hid as it were our faces from him and was despised and we esteemed him not Lo howe playnlie the Prophet hath fore-tolde how it should come to passe that the Iewes in respect of his vile punishment whereof themselues were the autors shoulde contemne the Messiah The high Priestes and the princes of the people spake il and rayled of him nodding their heades at Iesus fastened to the crosse as the Prophet Hosea prophecied I haue redeemed them yet they haue spoken lies against me And Psalme 22. They gape vpon me with their mouthes as à ramping and roaring Lion Againe Doges haue compassed me and the assemblie of the wicked haue inclosed me And again Psalme 35. They had me in derision and gnashed their teeth at mee Zecharie also prophecied of his handes side that were pearced Chapter 12. They shal looke vpon him whome they haue peirced And Psal. 22. They peirced mine hands and my feete In his extreeme tormentes he cried My God my God whie hast thou forsaken me Which thing long afore was fore-told by Dauid in y e 22. Psalme which Psalme is as it were à certain Epitome of y e passion of Christ. When he was about to yeld vp y e Ghost he vsed y e words of Dauid who carried à type of Christ himselfe Into thine hands Lord I commend my spirit as it is in the 31. Psalme His hanging betweene theeues was also foreshewed by the Prophet Isaiah in his 53. chapter where he saith He was counted with the transgressors How Christ praied for his crucifiers Isaiah in the same chapter fore-telleth He bare the sinne of manie and praied for the trespassers As Iesus was vpon dieng there was darkenes ouer al the lande as though the sunne would haue lost his light when as notwithstanding the Moone was at the ful The earth also terriblie did quake according to the prophecie of Ioël The Sunne and Moone shal be darkened and the starres shal with-drawe their light The Lord also shal roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shal shake And Amos in his 8. chapter doth say And in that daie saith the Lord God I wil euen cause the sunne to go downe at noone and I wil darken the earth in the cleere day The Lord was crucified without the gate euen as the sacrifice that was brought without the campe for the purgation and sanctifiing of the people by the whole multitude of the sonnes of Israël as may appeare Num. 19. For the red kowe in the sight of all was killed and of the blood thereof and of the ashes and water purgations were made Vnto the speedinesse of the Lords punishment who was taken about night and led vnto the hie Priestes the next morning earlie carried vnto the iudgement hal of the president and at noone crucified belongeth the figure of the paschal lambe wherof Christ also is oftentimes called à lambe But that it maie the better appeare howe the bodie aunswereth to the shadowe and the trueth to the figure let vs compare one thing with an other For that paschal lambe doth much resemble our Sauiour Christ yet as the shadowe the bodie and the type the truth 1 As therefore that Iewish lambe was à male of à yeere old and that without spot so Christ à full and perfect man was without sinne 2 As the houses which were sprinckled with the blood of the paschal lambe preserued the inhabitor from destruction so they whose consciences are sprinckled with the bloode of Christe the immaculate lambe shal bee free from the punishment of sinne which is damnation 3 As nothing of the paschal lambe might be eaten that was either rawe or boiled or sodden in water but that which was rosted with fire So there was no part of the Lords bodie but was rosted with great flames of sorowe 4 As the children of Israel
companie of al which beleue through the vniuersal world who although theie be far wide dispersed yet in most goodlie proportiō theie do cleaue together that theie maie make one house of God and one bodie knit and compacted together by the Spirite of Christ by mutual charitie by communicating of gifts and duties by vsing the sacraments by the confessing worshipping of one God Wherbie there is such à sweete concent in this bodie that each are touched both with the prosperitie and aduersitie of others Moreouer seeing this congregation is gouerned by the word of God there be two sorts of men in the same to wit teachers of y e word learners Whē these mutualie like parents childrē do reuerence loue each other then is y e Church at à good staie For so theie do both take heed of corrupting the word mutual good wil wil not alowe of schismes But among the ministers of the word there hath bin alwaie is great diuersitie according to the difference of gifts of calings For Christ ascending into heauen gaue some to be Apostles some Prophetes some Euangelistes and some Pastours and Teachers who although theie were of equal power as touching spiritual iurisdiction yet differed theie verie much in honour and degree of office Paule in honour and in order surpassed Timothie and Titus Timothie in degree and order excelled the other elders of the Church at Ephesus al which Paul in the Acts caleth Bishops or Ouerseers This preeminēce was verie behoueful for y e church For it is impossible y t anie thing should be wel done where al desire to be of equal honor degree The Churche that folowed the Apostles time the Gospel now being dispersed ouer à great parte of the world and Churches being established did appoint as best serued for the profit of the same an order of ministers ordained Patriarches whose office was to haue à care y t Bishops of euerie Dioces were chosen rightlie and ordeined that euerie Bishop did his dutie as he ought to do and y t each Bishops clergie and flock were obedient to their Dioceser in al thinges that were godlie Moreouer it ordained Chorbishops whom Iustine caleth Proestotaes which were Presidents Againe it ordained pastors teachers And this was the ordinance of the purer Church which the reformed Churches for y e greater part at this daie doe reuoke as far as it is requisite for them shaking of the yoke of the Popes who from y e time of the Emperour Phocas haue vsurped authoritie gouernement ouer the Church of God contrarie both to the commandement of Christ and examples of the Apostles which thing some of the holie Fathers with the Apostle Paule did testifie should be the proper note of Antichrist For since that time al Popes haue borne one the same person as theie who couered with one and the same visour vnder the name of Christ do endeuour vtterlie to abolish the Gospel of Christ. CHAP. 17. 1. What power the Church hath 2. The kindes thereof 3. Of the keies of heauen 4. And of the discipline of the Church THe power which we made the second part of the vpright state of the Church is an authoritie giuen to the Church by Christ wherebie it is ruled according both to the worde of God and to profitable and godlie constitutions of virtuous gouernours For this power is of those thinges which are appointed for the building of the whole bodie of the Church The which as it is of Christe so it must depend vpon the worde of Christe and according to his worde be exercised for the welfare and edification of the whole Church And therefore saith Paul Authoritie is giuen vs not for your destruction This power is of two sortes to wit either ordinarie or iuridical The ordained power is that which hath à certaine rule to worke by which the ministers of the Gospel in the vpright state of the Church doe folow and require neither consultation nor the iudgement of the ecclesiastical senate but doe gouerne the Church according to the rule prescribed By this power the Preachers doe receiue such into the Church as are conuerted vnto the Gospel and sweare obeiesance to the king Monarch Christ according to this commaundement Goe ye into al the worlde and preach the Gospel vnto euerie creature He that shal beleeue and be baptized shal be saued but he that wil not beleeue shal be condemned Hitherto also belongeth that of our Lorde vnto Peter I wil giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loase on earth shal be loased in heauen But what are these keies These keies of the kingdome of heauen without controuersie are that whereby the kingdome of heauen is either opened or shutt And that by the preaching of the Gospel the kingdome of heauen is both opened and shut al the godlie doe confesse which giue credite to the words of Christe who in the laste of Matthewe doeth saie Al power is giuen vnto me in heauen and in earth Goe therefore and teach al nations And in the 20. of Iohn As my father sent me so sende I you And when he had saide that hee breathed on them one said vnto thē Receaue the holie Ghost Whosoeuers sinnes yee remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained How do they open and shut By remitting and by retaining of sinnes Howe doe they remit and retaine sinnes By preaching repentance and remission of sinnes in the name of Christ. Therefore the ministers of the Gospel as much as in them is doe open the kingdome of heauen and remit sinnes in his name who sendeth them in message when they preach the Gospel Nowe if the auditors doe beleeue the Gospel the kingdome of heauen is opened vnto them and their sinnes be forgiuen not by the ministers but of the Lord himselfe in whose name the ministers doe pronounce remission of sinnes But if the auditors doe refuse to beleeue the ministers be saide to shut the kingdome of heauen and to retaine sinnes and that for the euents sake not willing lie for they would ful gladlie haue al their auditors to beleeue the Gospel and be saued This power of Christ committed to the ministers of the Gospel is verie aptlie signified by keies For as keies are deliuered to stewardes appointed in families that they maie serue the Lord open and shut not after their owne minde but according to the pleasure of their master So to the ministers of the gospel power is giuen to open and to shut the kingdome of heauen according to the commandement and precept of Christ the householder For they are stewardes not the goodmen of the house and seruantes not Lordes And therefore they are to gouerne al thinges
drawen into à wrong conclusion Which if it fal out we must not for mans credite depart from the manifest truth Thinges certainelie true such as are both gathered and confirmed out of the worde of God are none otherwise to be receaued than if God himselfe had pronounced them For the truth of them dependeth vpon God Such are the Creede of the Apostles of the councel of Nice of Ambrose of Athanasius and such other thinges Thinges meerelie false contrarie to the principles of religion are to be auoided euen as the voice of the serpent that deceaued our first parentes Of this kinde are the teachinges of al heretikes and such are most of the Popes decrees and canons And to the detestation hereof as thinges accursed and abhominable we are driuen by the commandement of God his worde if so be from the heart we loue true religion Hitherto concerning the partes of the vpright state of the Churche whose outwarde notes conteined vnder these three partes be eight as Luther testifieth The first is the preaching of Iesus Christ without the knowledge of whome the true Church can not be at al much lesse discerned The second is the right vse of baptisme which is the doore as it were wherebie men do enter visiblie into the familie of God The thirde is the lawful vse of the Lordes supper according to the institution of Christ. The fourth is the vse of the keies according as Christ hath ordeined it wherbie the Church declareth her power when either through preaching it receiueth beleeuers into the kingdome of heauen or thorough discipline correcteth disobedient children or else receaueth such as repent into fauour againe The fift is an authoritie to cal and to consecrate ministers through laieng-on of handes on them who maie either preach or baptise or minister the Lordes Supper or absolue The sixte is publique praier thankes-giuing and praising of God in the congregation of the saintes The seuenth is the Crosse. Herewithal Christ wil haue his to be marked that theie maie be conformable to the image of his sonne For whome he hath determined hereafter to glorifie those he schooleth afore-hand by the crosse according to that If we suffer with him we shalbe glorified also with him The eight is manifolde offices of loue betweene y e housholde of the Church wherebie theie declare howe theie are guided by the same spirite and make haste vnto the same countrie CHAP. 19. 1. Of the troubled state of the true Church 2. How the godlie should behaue themselues therein 3. Against an opinion of the Anabaptistes THe troubled state of the Church is where either the offices both of ciuil and Ecclesiastical gouernors be mixed and confounded or the Prelates take Lordship vnto themselues ouer the Lordes heritage contrarie to the commandement of Peter or vnitie is violated by Schismes or the Church by heresies as by raging tempestes is shaken or discipline is loased or hindred either through the might of sinners or through the cowardnes and feare of Ecclesiastical gouernours When the Church is thus out of quiet it is the parte of the godlie to lament the wounds thereof to acknowledge the common infirmitie and sinnes of man and by earnest praier to beg-at the handes of God that he would vouchsafe to assuage the miseries and represse the madnes of Satan and his limmes who set snares either vtterlie to destroie or greeuouslie to afflict the church Also let them comfort themselues by the examples of manie good men who haue felt the same troubles Let thē knowe that God causeth such affliction for the trial of the elect as by fire as Peter saith Let them set before their eies the stories of the Church in al ages For as the diuel did beset our first Parentes in Paradise so doth he continualie set snares for y e godlie in the church he raiseth-vp offenses and horrible confusions and persecutions For betweene the kingdom of Christ the kingdom of Satan there is an vnreconcilable war according to y e saieng I wil put enimitie betweene thee and the woman and betweene thie seede and her seede He shal breake thine head and thou shalt bruise his heele Neither be the Anabaptistes nor Staphile to be hearkened-vnto who denie that to be the true Church wherein be heresies schismes and manners contrarie to profession For both Paul doth plainelie shewe the vanitie of those men who do cal the Church at Corinthus holie in whose outwarde assemblie for al that there were horrible heresies pernitious schismes manie dead members Christ himselfe too compareth the Church not onelie to à drawe net cast-into the sea conteining good fishes and bad that are taken but also to à fielde wherein both wheate and tares doe spring-vp together Neither was Iudas both à theefe à traitor à let whie the companie of the Apostles was not the Church CHAP. 20. 1. Of the banished state of the Church 2. How the godlie are to behaue themselues therein THe Church is in banishment when the godlie either doe remaine and liue where open confession of Christianitie is not admitted or violentlie be drawen-awaie into such places where the name of Christe is odious Albeit this banishment be a miserable thing yet when theie cal into their mind the inward societie which theie haue with the blessed Trinitie and Saintes of God the godlie doe feele à wonderful comfort And although it seeme verie grieuous to them to be barred frō the fellowship and communion of saintes in the sacramentes and common praiers yet for this wound theie haue à plaster namelie the ioie of the spirite wherebie theie reioice and lift-vp themselues against the cōming of the Sonne of God whom theie looke-for à redeemer and the finisher of their saluation Secondarilie as the saintes in this banishment after the example of Ioseph and Daniel maie beare ciuil offices gouerne be in subiection to prophane people so after their example to theie wil take heed y t neither either by superstitious seruice or by impuritie of prophane felowes theie pollute thēselues nor yet suffer themselues by anie craft of Satan so to be bewitched that theie fal therbie into the trappes of the diuel Those three companions of Daniel were in the subiection of à King who was both à tyran and à wicked person yea and in ciuil matters obeied him too but being once bid to worship the image of the proude tyran theie chose to be caste into an whote burning ouen rather than to denie their faith So Daniel would rather be throwen into the denne of Lions than he would but one daie intermit the inuocation of the true God But aboue al thinges beg theie by heartie and zealous praier at Gods hand strength constancie of faith and let them knowe that no refuge is neither more safe or more sure than is the name of the Lord that is earnest caling vnto God For so doth Salomon
smal importance y t by a little holie water they may be washed-away I omit them in like sort who dream that by the Popes pardons by Masses sinnes be redeemed by which toies the Popes kingdome is encreased vpholden and preserued both to the great dishonor of God and the most certaine destruction of infinite soules Thirdlie of the due waying of sinne this also followeth y t no pure creature could satisfie the iustice of God make amendes for the offence and restore man to his former happinesse where-from he did fall through sin And therfore Christ was faine in the flesh to take our cause vpon him selfe and to satisfie the iustice of God And although this wrath of God as we haue shewed be infinite yet is it tempered with mercie as the Prophet Habakuk doth saie In wrath remember mercie And Theodoret It is the propertie of God by the temperature of mercie to mitigate his iustice But of this mercie we are nowe to speake CHAP. 32. 1. The great mercie of God toward miserable man 2. Where-unto it may fitlie be compared AFter the due examination both of mans miserie and of the wrath of God against wickednes the infinite mercie of God which is the foundation of our turning vnto him is to be caled into minde God is saide to be merciful not because he is subiect to perturbations and griefe of mind as man is but for that of his meere goodnes loue he helpeth mans miserie For the mercie of God issueth out of loue and loue from the likenes which man hath with God being formed according to his image and similitude This mercie of God toward man is diuerslie painted-out in the Scriptures and the force thereof is commended to vs by sundrie comparisons First it is compared to the kindnesse of à mother towarde her tender babe For so saith Isaiah Can à woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee And in the 103. Psalme it is likened to the natural kindenesse of à Father As à father it is there saide hath compassion on his children so hath the Lorde compassion on them that feare him Of this naturall affection of parentes toward their children the worde Mercie in the Hebrue tongue is deriued And therefore Zacharie saide Through the tender mercie therebie to expresse the force of the Hebrue worde and the affection of God taking pitie Secondly this mercie of God is compared by Isaiah to mountaines and valeies where he saieth The mountaines shal remoue and the hils shal fal downe but my mercie shal not depart from thee neither shal the couenant of my peace fall awaie saith the Lorde that hath compassion vpon thee Thirdlie it is likened to the largenesse of the earthe as in the Psalme The earth is ful of the goodnes of the Lord. Fourthlie it is likened to the hie heauens in the 103. Psalme As hie as the heauen is aboue the earth so great is his mercie toward them that feare him Fiftlie it is compared to the ornament of à Kings throne In mercie shal the throne be prepared and he shal sit vpon it in stedfastnesse Sixtlie it is compared to à cloude of raine in the time of drought Eccles. 35. Oh how faire à thing is the mercie of God in the time of anguish and trouble It is like à cloude of raine that commeth in the time of drought Seuenthlie it is compared to à buckler or weapon of warre Psalme 103. Who redeemeth thy life from the graue and crowneth thee with mercie and compassions that is compasseth on all sides And Psalme 5. Thou with fauour wilt compasse him as with a shielde Eightly it is preferred before life it selfe than the which nothing is deemed better or sweeter Psal. 63. Thy louing kindnesse is better than life Ninthlie it is preferred aboue all other workes of God Psalme 145. The Lord is good to all and his mercies are ouer all his workes Last of all it is compared euen to the maiestie of God himselfe For so saith Ecclesiasticus As his greatnes is so is his mercie As if he should say In God there is souereign maiestie linked with souereigne mercie by the one whereof he hath power to do what he list by the other he hath will to preserue his chosen And although God by manie argumentes commendeth his mercie vnto vs yet the chiefest is that he gaue his sonne Iohn 3. God so loued the world that he hath giuen his onely begotten sonne that who so euer beleeueth in him should not perish but haue euerlasting life Rom. 5. God setteth-out his loue toward vs seeing that while we were yet sinners That is not conuerted vnto God Christe died for vs. Rom. 8. God spared not his owne Sonne but gaue him for vs al. To be briefe No creature is able sufficiently to commend this mercie of God flowing out of entire goodnes and loue The wisedome of the world is not touched with mercy toward the transgressors but toward the vnfortunate and such as do seeme vniustly to be afflicted For so saith Cicero They are to be pitied who are in miserie for fortune not for their offences But the wisedome of God doth helpe transgressors and the greatest sinners if so be they repent For grace proceeding from mercie aboundeth ouer sinne And Augustine doth say Greater is God his mercie than the miserie of all sinners So that Dauid not without cause doeth adhorte vs to praise God for this his infinie mercie Al nations saith he Praise ye the Lorde all yee people praise him For his louing kindnes is great towarde vs and the trueth of the Lorde endureth for euer But here some maie well obiect and saie the mercie of God in deede is great but for al that it hath an impossible condition annexed For so saith the Lord himselfe who cannot lie I will shewe mercy vnto thousandes to them that loue me and keepe my commandements This promise of God without Christe is plainlie to none effect because a condition of impossibilitie is added therevnto For no man by his owne strength can fulfil the commandements of God notwithstanding in Christe it is possible and effectual vnto a thousand generations of Christ that is to al who are borne the sonnes of God in Christ. For as he is the ende of the lawe for righteousnesse vnto euerie one tha◠beleeueth so al the promises of God in him are yea and Amen as Paule saith Hitherto belongeth that in Exodus The Lord the Lord God is mercifull and gratious and aboundant in goodnes and trueth who reserueth mercie for thousandes forgiuing iniquitie transgression sinne Neither maie it be douted y t God when he made this promise did signifie howe both Christe should be the fulfiller of the lawe and that al which desire the mercie promised must runne
we stand Fourthlie it is to be noted that the praiers of Saintes are therfore acceptable in the sight of God because they depend vpon the intercession of Christ the highe Priest For when we make intercession for others we praie not trusting in our owne merites or price which we haue paide for redemption but in the merite of Christ his righteousnes and in the ransome which he hath Therefore saith Christe Whatsoeuer ye shal aske the Father in my Name that is depending vpon my merite and intercession he will giue it you Hitherto pertaineth that compellation in the Lordes praier O our Father For as the name of a Father putteth vs in minde of Christ in whom through faith we are the sonnes of God and he is our father So the pronoune Our doth admonish vs of faith that through confidence in the sonne wee should cal vpon the father not trusting in anie worthines or merites of our owne For which cause the Apostle saith Let vs approch vnto God through him For he euer liueth to make intercession for vs. As often therefore as wee would praie let vs consider the cause whie we saie Our Father that we maie both thoroughlie be persuaded that for his sonnes sake we please God and without al doubting also beleeue that for the intercession of the sonne whose members we be through faith we are heard Wherefore theie which bring not this faith do but waste winde when they praie For theie haue none accesse vnto y e father Let such then looke what they do who contrarie to the word of God do depend vpon other patrons Fiftlie forsomuch as the sonne of God is the perpetual priest which maketh intercession for the Church whensoeuer it doth amisse we maie not flie vnto other patrons but vnto Christ alone as the onelie patron and most trustie anchor of safetie Therfore the Apostle Iohn doth saie If anie man sinne we haue an aduocate with the father Iesus Christ the iust And he is the reconciliation for our sinnes But then do we rightlie approch vnto this Aduocate for the attainment of the remission of sinnes whē we are sorie for our wickednes cōmitted when we rest our selues with à faith vnfained vpon Iesus Christ the propitiator and intercessor when we purpose afterward through God his grace to leade à pure life and finalie when we cast from our heartes à purpose to sinne Vnlesse these be ioined-together in vaine doest thou boast y t Christ is thie patron Some there be who think theie be pure if once theie haue poured their sinnes into the bosome of some pastor some pastors too do thinke that by their magical absolutions theie can vnburden sinners but both sortes doe most filthilie erre out of y e waie For both Christ alone is y e purger of sins in whō if thou repose not a liuelie faith which hath those foure cōditions which we haue recited in vaine dost thou vnburden thie self in the bosome of y e priest Christ alone it is y t absolueth from sins vnto whom if y u aproch not through faith y u sahlt die in thy sins But the absolution of à priest is then profitable when the confession is tempered with true repentance turning from sin And this absolution of the priest is nothing else than à testimonie of the absolution which is giuen in heauē by our hie priest Iesus Christ. And therfore saith y e Lord Whatsoeuer you loose on earth shalbe loosed in heauen So that the absolution which is pronounced by the minister of the Gospel dependeth vpon his faith which requireth absolution not of the merite either of confession or of pronouncing any wordes whatsoeuer This place would craue a confutation of them who chose other aduocates beside Christ but because this madnes is alreadie mentioned aboue where we dealt with Popish sacrifices I wil not with moe wordes refute them in this place And thus much of y e three parts of Christ his priest-hoode to wit of doctrine of sacrifice and of intercession The other pointe contained in the definition of the priesthoode touching the preseruation of the church the remission of sins the gift of the holie Ghoste and euerlasting life be rather most pleasant fruites than partes of Christ his Priesthoode CHAP. 38. 1. Of the couenant which Christ our hie Priest hath entred into 2. The special pointes to bee considered therein 3. Of the olde and newe couenant or Testament wherein theie doe differ 4. The difference betweene the newe Testament and the Gospel 5. Whether with the olde Testament the tenne commandements be abrogated or no. FOrsomuch as euerie priest as y e Epistle to y e Hebrues doth testifie is a suretie of some couenant for it is behoueful that some certaine couenant be set according to which the mediator betweene the parties at controuersie maie determine that sure peace and friendship maie be established betweene God and men Christ our Priest hath à certaine couenant For as the Leuitical priest had his priesthood and à certaine couenant annexed to the priesthood So Christ our Priest to whome the Leuitical priestes with their sacrifice and couenant gaue place hath his priesthood and certaine couenants annexed to the priesthod For the priesthood being changed as the Epistle vnto the Hebrues doth saie of necessitie there must be a change of the law Againe for this cause is he the mediator of the newe Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receaue the promise of eternal inheritance For where a Testament is there must be the death of him that made the Testament For the Testament is confirmed when men are dead for it is yet of no force as long as he that made it is aliue Wherefore neither was the first ordained without bloud For when Moses had spoken euerie precept to the people according to the lawe he tooke the bloud of calues and of goats with water and purple wool and hyssope and sprinkled both the booke and al the people Saieng This is the bloud of the Testament which God hath appointed vnto you And although by these words of the Apostle it is euident that as the former that is the olde Testament is a couenant annexed to the priesthood of Aaron confirmed by the bloud of brutish creatures whereby GOD did binde himselfe to the Iewes for to giue them the lande of Canaan to their possession if so be for their partes theie obserued the condition which was the fulfilling of the lawe so the newe Testament should be a couenant annexed to the Priesthood of Christe confirmed with the bloud of Christ whereby God doth binde himselfe to forgiue sinnes and to giue a celestial and euerlasting inheritance in heauen but with a condition of faith whose true and right fruite is perfect obedience toward GOD.
the first place and order are placed those celestial spirits which in respect of their seruice which they do to their King are called Angels For they are al ministring spirits saith Paul for their sakes which shal be heires of saluation Because while this world doth last there shal be Angels attending vpon the busines of the kingdome of Christ which notwithstanding is not the end of their nature but a temporal seruice But after the general iudgement with the elect of God hauing attained à perfect conquest they shall euerlastinglie triumph-together The number and office of those Angels no man hath more plainlie expressed than Daniel did who beheld them Thousand thousands ministred vnto him and ten thousand thousands stoode before him The fight and victorie which the Lord of hostes and his Angels haue got is described in the Reuelation on this wise Michael and his angels fought against the dracon and the dracon fought and his angels But they preuailed not neither was their place found anie more in heauen And the great dracon that old serpent called the diuel and satan was cast out which deceiueth al the world he was euen cast into the earth and his angels were cast-out with him Then I heard à loud voice saieng Nowe is saluation in heauen strength the kingdome of our God and the power of his Christ for the accuser of our brethren is cast-downe which accuseth them before our God daie and night But they ouer come him by the bloud of the Lambe and by the word of their testimonie Touching Michael which is saide in this place to be the captaine of the warre it is the Sonne of God our Lord Iesus Christ as mai◠be gathered both out of Daniel and also from the etymologie of the name For Michael is as much as Who is like God The Angels therfore following the conduction and standard of Michael that is the Lord of hostes are celestial spirits In the second order of these armies are godlie teachers waging battel with the kingdome of the dracon that is of the diuel and with his angels y t is with defendors of idols and blasphemies Such in times passed were Moses Ioseph Daniel the Prophets and the Apostles and manie godlie Ministers of the word in the Church afterward Whose weapons are not carnal but spiritual For so doth Paul saie We do not war after the flesh For the weapons of our warfare be not carnal but mightie through God to cast downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ that is the weapons of godlie teachers in the Church be the verie word of God the power of the holie Ghost in the word and earnest praier In the third order of the Lordes hoste be godlie hearers of the word who for Gods glorie and their owne saluation fight against the flesh sinne the world and the diuel Their war and weapons in the Epistles vnto the Ephesians be described on this wise For we wrestle not against flesh and blood but against principalities against powers and against the worldlie gouernors the princes of the darkenes of this world against spiritual wickednes in the hie places For this cause take vnto you the whole armor of God that ye maie be able to resist in the euil daie and hauing finished al things stand fast Stand therfore and your loines gird about with veritie and hauing on the brest plate of righteousnes And your feete shod with the preparation of the Gospel of peace Aboue al take the shield of faith wherewithal ye maie quench al the firie dartes of the wicked and take the helmet of saluation and the sword of the spirit which is the word of God And praie alwaie with al manner praier and supplication in the spirit Or in fewer wordes as Paul in an other place writeth Fight à good fight hauing faith à good conscience which some haue put awaie and as concerning faith haue made shipwracke In the fourth place be euerie particular man in his vocation Exod. 38. it is said that the women did assemble and came together at the doore of the Tabernacle that is they did those things which were enioined them to doe Euerie man therefore fighteth vnder the banner of Christ when stoutlie in y e feare of God he doth those things which in respect of his calling he is bound to do Then both teachers and hearers also be the good soldiers of the Lord when they doe their duties godlie and diligentlie After which sort we maie iudge of all other callings warranted by the word of God Herevnto if you thinke good you maie ad à fift order namelie y e celestial armie or hoste as the Sunne Moone and the Stars the which are therefore saide to be the hoste of the captaine Christ because after their facion they reproue darkenes declare the glorie of Christ and prouoke both Angels and men by their example as it were to glorifie God euermore Nowe of those things which hitherto we haue spoken of y e Lord of hostes of his fight armies and victorie there is a double vse For as they confirme comfort and encourage the godlie fighting vnder Christ the captaine so do they throw downe terrefie and confound the wicked Wherefore being admonished let vs ioine our selues through faith and obediēce to Christ the captaine and with true puritie of minde to these vnspotted spirites beeing thoroughlie persuaded that he which fighteth an honest fight in faith and à good conscience shal receaue an incorruptible crowne of glorie which Christ our Lord capitane and champion hath promised to vs. For as true victorie consisteth in the blood of the Lambe and worde of the testimonie so they who are sprinkled with this blood which is then done when we beleeue in Christ according to the word of the testimonie shal trulie obteine victorie CHAP. 4. 1. Against those which wil be counted and yet are not the true Church 2. particularlie against the Iewes that what soeuer things were written of the Messiah by Moses and the Prophets are fulfilled in Christ. NOwe for so much as manie assemblies of men vsurpe y e title of the Church for that was it which we proposed in y e second place we are diligentlie to consider who be they which will needs be called and yet be not the Church and also which is the true Church of God that al other congregations auoided we maie ioine our selues to the true Church The Iewes supposing the Messiah whome as yet al in vaine they looke for to pertainè vnto them alone doe proudlie contemne al other congregations and hoast-abroad howe they are the true Church of God The Mahomets or Turkes because their dominion is verie great which they haue in the
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
of God is not men wander from the right waie Where the Lawe of God is not there is meere darkenes Hitherto in like sorte pertaineth the first commandement Thou shalt haue none other Gods before me And therefore it is for God alone vpon whome each creature should depend to prescribe the forme howe he wil be worshipped Dauid then instructed by this commandement did praie aright when he saide Lead me forth in thie truth and teach me for thou art the God of my saluation Againe Theie worship me in vaine teaching for doctrines mens traditions Then al the inuentions of man are vnnecessarie burdens as theie which detract from the auctoritie of God Furthermore whatsoeuer is not of faith is sinne For faith of the worde is faith Wheresoeuer then the worde is not in vaine doth man purpose to please God Againe Yee shal not do euerie man whatsoeuer seemeth good in his owne eies And Ezekiel Walke ye not in the ordinances of your fathers c. Walke in my statutes By these and manie other places that is confirmed which we did propose But this Masse wherein theie feigne an oblation to be made for the quicke and dead not onelie hath no commandement of God which thing is necessarilie required in the maner of seruing God but also is quite contrarie to the institutiō of Christ who biddeth the liuing to take eate and drinke and to do that in remembrance of him This reason should satisfie al good men especialie such as knowe that the Prophets zealouslie doe reproue the blindenes of those men which without the commandement of God doe institute worshippinges in the Church This foundation made the diuorcement betweene Luther and the Pope This foundation doth cleare the consciences of such good soules as forsake the baude of Rome and flie vnto their moste vncorrupted spouse euen our Lord Iesus Christ the sonne of God And this foundation doth strengthen and comfort the saintes while theie be compelled to sustein exile affliction shame and losse of their goodes for the confession of the true doctrine to whom long custome and the auctoritie of their Elders is too too impudentlie obiected For as Tertullian saieth none maie prescribe to the truth either spaces of time or the authoritie of persons or the priuiledge of regions Because our Lord Christ who continueth for euer named himselfe the truth not custome The second It is cursed impietie and abhominable reproch against the sonne of God to turne-ouer y e glorie due to Christ alone vnto à sacrifising priest But this is don in y e Popish Masse For the sacrifising priest arrogateth the glorie of offering à propitiatorie sacrifice for the sinnes of all men both quicke and dead to himselfe when he braggeth howe he doth offer for the quicke and for the dead For as aboue hath bin shewed Popish priestes are to that end consecrated But now seeing the heauenlie father wil that men doe repose the eternal sanctification of them selues onelie in the oblation of Christ for so y e spirite of God in the Epistle vnto the Hebrues doth saie But this man to wit Christ after he had offeredone sacrifice for sinnes sitteth for euer at the right hand of God and from hence-forth tarrieth til his enimies be made his foote-stoole For with one offering hath he consecrated for euer them that are sanctified Againe Christe being come an hie Priest by his owne bloud entered he in once into the holie place and obteined eternal redemption for vs. And againe How much more shal the bloud of Christ which through the eternal spirite offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God! Who seeth not that cursed impietie and abhominable reproche is done to the sonne of God by à sacrifising priest if he arrogate euen the smalest part of Christe his glorie to himselfe The third The holie spirit in Paul doth saie There is one God and one Mediator betweene God and man which is the man Christe Iesus who gaue himselfe a ransome for al men In which saieng of Paul there be two things The first is an assertion wherebie Christe is made the mediator betweene God and man The second à reason of the assertion namelie for that Christ alone and none but he hath giuen him selfe à ransome for al men For Paule wil haue these partes of Christ his priesthood to wit sacrifice and intercession to be so ioined together that theie cannot be seuered As therfore Iesus alone is the priest which by his sacrifice once offered doth purge wickednes so is he alone the mediator by whome onelie we haue accesse vnto the Father For the intercession dependeth vpon the merite of the sacrifice So that intercession can not be transferred vpon anie beside him whose duetie it is to make propitiatorie sacrifice When therefore this dignitie of intercession is ascribed to à sacrifising priest great iniurie is done to the sonne of God But this do the Papists in their fained sacrifice For theie doe not onelie arrogate to them-selues the honour of purging sinnes but also vsurpe the office of intercession which is peculiar to Christ. For this is in their praier in the Masse We offer to thie noble maiestie of thie benefites and giftes à pure sasacrifice a holie sacrifice an immaculate sacrifice the holie breade of euerlasting life and the cup of perpetual saluation vpon which do thou vouchsafe to looke with à fauourable and gratious countenance and to accept them as thou diddest vouchsafe to accept the giftes of thie childe Abel the righteous and the sacrifice of our Patriarch Abraham and that holie and immaculate sacrifice which Melchisedech thie most hie Prieste offered to thee We humblie beseech thee ô Almightie God command these to be carried-vp by the hande of thine holie Angels vnto thine hie altar c. And again in the same secrete of the Masse theie ascribe the like honour to the dead when the priest craueth that thorough their merites and praiers we maie be armed with the help of Gods protection Here we do see à double impietie to be ioined together For theie doe not onelie make à Priest the intercessor who standeth-vpon the dignitie of his sacrifice but also theie craue that through the merites and praiers of the Apostles and Martyrs God would protect them And although it folowe through our Lorde Iesus Christe yet moste plainelie theie bewraie their impietie in that theie testifie in plaine wordes howe theie depende both vpon the dignitie of the sacrifice and merites of the Saintes But when the Papistes doe obiecte howe Paule adhorteth that one would praie and make intercession for another I answere the saintes do praie make intercession each for others not with anie confidence vpon their owne worthines and merites but vpon the worthines and merites of the onelie Mediator our Lord and sauiour Christ. But the Papistes in making the saintes