sorte scripture speaketh of the olde creature when it treateth that al things are to be renued In Esai 66. and in the Apostle .2 Corinth 2. 9 But yet this rightnesse in the firste man was not a rightnesse of the reuelations of the mysteries of the kingdome of heauen although these things were put in him to be brought foorth in their time but of innocencie which was ioyned with the ignoraunce of the counsels of God touching his saluation and glory 10 And so the expression ef the deuine Image was set in innocencie and not in the manyfestation of the fathers wisdome that then should be made which béeing hidde from time out of minde in a mysterie the Apostle sayth that he speaketh to the Corinthes in the .1 epist. 2. 11 Which wisedome is reuealed onely in Chryst who hathe the keyes to locke and vnlocke the gates of the kingdome of heauen 12 But this Chryst was neither promised nor beganne to be reueled till Adam had fallen Gene. 3. This very séede shall breake thine head 13 Wherof commeth this notable saying of the Apostle God hath shut vp all things vnder sinne that he might haue mercy vppon all Therefore as the first man lacked experimentes of grace and wrathe of falling and rising agayne of ignomie and glorie whylest he stoode euen so the mysterie also of Christ in whom onely the treasures of gods wisdome were layd vp were then vnknowē sinne opening the crosse and the crosse opening glory Rom. 5.11 1. Cor. 4. 14 So that as the first man of the body made of clay by the maker of all things was by nature a weake and frayle worke although that if he had not sinned he shoulde haue bene immortall by the iustice of God who punisheth no man with death without sinne according to thys For the rewarde of sinne is death euen so there lay open vnto him an occasion soone to catche a fall For béeing vnexperte in things although whyle he was yet innocente he mighte soone be brought to eate of the fruite that should be his bane by the subtill Serpente at the enteraunce of concupiscence into him which by viciating the body should bring death and rayse vp warre to the inner man whom the spirite of feare had put in him whereof the Apostle treateth in the seuenth to the Romanes 15 And that is brought to passe by the engines of Sathan who is a murtherer from the beginning a spirite of dissention and not of peace as the heauenly man Christ witnesseth of him in Iohn 8. Chapter By whom it happened that Adam béeing tempted beganne to haue experience by the infection of sinne what the wrathe of God was what grace was what the power of sinne was and what medicine was for the same Chryst Iesus that blessed séede that should be borne of him béeing shewed vnto him 16 Where it muste bée wayed what it is that Adam had hys eyes opened after hys fall and lykewise what is the Trée of the knowledge of good and euill and why it was so called and what occasion was offered and whence it was taken to promyse Chryst what Gods counsell was about the fall and after it about the crosse and what the mysterie of the crosse is to glorie oute of the vndoubted Scriptures 17 But Sathan meditated this fall by a difference First castyng his bayte by the crafte that was in hym at the woman béeing the weaker kinde to the tasting of that cruell apple 18 Whereof also the curse fell vppon him which was the author of so great destruction whom Chryst Iesus the seconde Adam woulde destroy with hys adherentes and would saue the earthy Adam with his posteritie which were written in heauen and had not fallen as dyd the reprobate serpente 19 And so it chanced that the first man enduced by sathan to transgressiō began to haue a delight in erthly things putting vppon him the euill affections of the corrupted fleshe Where the nature of the earth out of which he was taken vttered first it selfe vnder Sathan the mother of the matter 20 For the earth is an element sluggish slouthfull colde dull and full of darkenesse lacking euery acte and motion excepte it be newe chaunged from aboue with spirite and lighte In this sorte is the olde and earthy man And therefore these termes olde earthy haue no prayse in scriptures 21 And suche fruite also came of him by propagation and encrease of the fleshe corrupted fruite of darknesse not of light of death not of life of wrath not of grace of malediction and not of benediction by his owne nature 22 For the order of right state loste by which the liuely body was obedient to the iudgement of the mynde and the mynde obediente to the spirite what other mighte néedes reigne than iniustice in stéede of life wrath in stéede of grace darknesse in the stede of light 33 Which iustice properly is nothing else than a conformitie of all things in the reasonable creature to the lawe of Gods mind by which it is cōmaunded that God be loued aboue al things a man to loue his neighbour as him selfe 24 Of iniustice the matter is cleane contrarie By which Adams posteritie depraued and corrupted follow the disposition of Sathan the author of iniustice 25 For he proudly boasting him selfe of the giftes of nature created glorifieth not God the true life and lighte as he is worthie and hateth the reasonable creature whom it behoued him to loue as béeing nexte creature vnto god And specially he set vpon the innocent Lambe by guyle and deceyte whom he slew in heauen by purpose and counsell from the beginning and driuen downe from thence into these lower parts when he had no more power in heauenly things he likewise deceitfully set vpon man béeing a weake péece of worke made of earth and brought into this worlde vnder the sunne these euils which we sée 26 In consideration whereof he is called the principate and chéefe ruler of darknesse and the father of lyes according to this of Iohn 8. when he speaketh a lye he speaketh properly of his owne for a lyer he is and the father of lying 27 Contrarywise God is the author of Iustice not of iniustice of that which is righte not of naughtinesse of truth not of lyes as Chryste also is comming from aboue who sayth of him selfe But bicause I say the truthe vnto you you beléeue me not Which of you will reproue me of sinne Except a man would say God to be the author of euill priuately for that he giueth not his spirite which onely maketh rightnesse of Iustice But of that spirite I pray thée to whom is God detter 29 Forasmuche therefore as sinne is the priuation of rightnesse which ought to be in man the same in Scripture is worthily called vanitie that is a friuolous thing and a thing of naught And they which followe sinne are counted to follow and goe about vanitie and a thing of naught The Psalme sayth
of their authoritie haue in their hands the sword of iustice the vertue power of God bothe for the praise or punishment of honest and euil doers Wherfore he that disobediently in the error of coÌ„tempt or wilfull ignorance resisteth the power of the Prince or magistrate whether he be beléeuer or infidell the same resisteth God himselfe which appoynted them to that most high dignitie and office and whose person here on erth they most truely represent For like as the shadow of Moses law came of God him self and to be embraced of al the Iewes that professed the lawe which at any time mighte not of them for any certaine space be reiected but to be then obeyed with all reuerent submissiâ—n euen so euery legall iustice princely authoritie amongst men is giuen of God himself that we being called to the state of subiection shuld all for a time most humbly and in Gods feare obey the same In as much as it is the conseruation of our publike order which should of all men moste worthily be estéemed beloued tendred by al possible menes prouided for For euen as God would there should be in oure naturall bodies as is before said an order obserued amongst the members therof euen so he would that the publike weale which standeth of diuers meÌ„bers of some better some worse some mightie and highe in power and some more base and inferior shoulde be alwayes preserued of those same members euen by a mutuall order most louely consent amongst them selues And truely this same order of it selfe besides the appoyntment of God is a very perfecte naturall godly order although of the wicked it be ofteÌ„times shaken against nature spurned at by moste curssed rebellion For which cause sake all they that in such wise do so vnkindely against God and nature vexe and disturbe it they disturbe not only the high state or royall dignitie of man héere on earthe but the magnificent power great maiestie of the moste high and mightie God of heauen And surely as the offence therein so coÌ„mitted against God and nature is most gréeuous horrible and vnsufferable in his sight so the terror of his iustice hangeth worthily ouer them and hastneth vnto them the shortning of their dayes the cursse of the people the iudgement of God to their iust damnation But if thou wilt be frée from such displeasure of God laid iustly vpon thée by the hande of his magistrate not be made subiect to his correction theÌ„ do not think through stubbernes and disobedience to come vnto it but rather with the hart of innoceÌ„cie true obedience a godly life to eschue it For persuade with thy self that the magistrate in the mightinesse of his princely power maiestie hath no such force ouer wel doers but vpon the wicked rebellious disobedieÌ„t sinners his iustice is duely to be exercised Liue thou wel therfore in the vocation wherin God hath called thée persuade thy selfe of assurance that the law shal not craue sharp iustice against thée nether shalt thou féele iust cause in thy self to feare the sword of the magistrate but to reioyce in his power and to liue vnder him as a louing subiect with godly reuerence and peace of conscience For thy knowne conuersation in rightuousnesse enforceth the lawe to estéeme well of thée to further vnto authoritie thy due commendation and praise in as much as it truely pronouÌ„ceth thée not to be any offender but a right honest obedient quiet ciuil subiect Therfore as the magistrate is appointed of God the instrument of his mightie hand to punish the offender eueÌ„ so of him he is ordained to giue coÌ„mendation to the godly and vertuous liuer Thus you hear how frée that man is from the law and how fréendly it dealeth for him that is of good behauior and leadeth an vpright and godly life Now for as much then as the publike order in a common wealth caÌ„not remain in his vprightnesse integritie vnlesse the magistrates therof that are in authoritie be had in due estimation honor It foloweth therfore that euery of you do submit your selues vnto them for necessities sake and not only for that but also for very conscience sake yea though none occasion at al be giueÌ„ to stand in feare of them Which conscience secretely witnesseth vnto euery man that the thing which amongst men is of god appointed to be obserued kept ought to be honored had in al estimation reuerence with them And the magistrates them selues bicause they bear the charge of the publike weale which equally appertaineth vnto al men it is conuenient euen for the same cause that they haue duly paid vnto them their custom tribute Of which though peradueÌ„ture some of them be wicked vngodly yet notwithstanding bicause they are ministers of the publike iustice which is God him self they must be counted gods ministers for they only do execute his office in that they be ministers of such things as they be appointed of God him selfe to do Wherfore if the magistrates shal forbid any thing to be don that is not lawful and right obey most gladly vnto them namely séeing you should of your selues do the same not by coÌ„pulsion or feare but moste willingly for conscience sake Howbeit if the same to the contrary shall prescribe such things to their subiects as be vngodly and disagréeable to the scriptures then also by the bonde of your consciences you ought rather yéeld your obedience vnto god than vnto them Again if at any time they shal be occasioned to demauÌ„d any paiment of your worldly substaÌ„ce the paiing of which if it be not preiudicial to the law of God religion there is no reason why ye shuld stay or withhold your liberalities from them or by suche the like stubbernesse to bring their iust rigor vpon your neckes Pay therfore to eche of them what they do demaund euen as their speciall duetie or due det Christe him selfe that was not subiect nor at commaundement to any magestrate payed vnto Cesar his custome not that he oughte it vnto him but onely bicause he would not offende him or else séeme to giue occasion of any coÌ„tradiction in the publike weals foreséeing alwayes in such wise to be done as therby the procéedings of the gospell be not hindred Do not you therefore commit that thing wherby the magistrates shuld be defrauded of their dueties but if they demaund tribute pay it vnto them and if they demauÌ„d custome pay also vnto them further if they demaund reuerence of you which if you shal deny you shal driue them to thinke euil of you that you haue their authoritie in contempt yéeld the same also vnto them and if they desire to be honored of you coÌ„sidering their great power and dignitie honor them with all humble submission and lowlinesse All which if they throughe the grace of God doe
after this earthly according to this saying It is sowe a naturall body it riseth a spirituall body So that the spirite viâ—ifying is not here taken as which shoulde be oppoâ—ed and layde agaynst that which is innocente and right but agaynst that which animateth with earthly life Wherevpon the first Adam although he were iuste with the spirite of innocencie yet lacked he this viuifying spirite as the Apostle taketh him to the Corinth whose body was natural not spiritual earthly not heauenly Neither could it be transformed into a heauenly body without either the death of it or immutation very like vnto deathe as he clerely signifyeth when he proueth by the mutuall conuersion that the resurrection consisteth not without death alleaging a similitude of the séede of which Chryst had mentioned before in Iohn So that Christ receiued the name of the New man then specially when he was raised vp by resurrection from the dead to the right hand of the glory of God and not before when he had put of mortalitie and the ignomie of the crosse of his fleshe to the which he was borne for vs of the virgine he namely then being declared to be truely the sonne of God by the spirite of power according to this which was begotten of the séede of Dauid after the fleshe which was declared to be the sonne of God with power according to the spirite of sanctification of this that Iesus Christ our Lord rose againe from death To which time also this properly pertaineth in the seconde Psalme Thou art my sonne I haue this day begotten thée the Apostle Paule reciting it for that time in the Actes 50 For as much therfore as the newe man is suche he giueth the nature of heauen from whence he came which heauen is agile ful of vertue and light After this sort is the heauenly man and all the children that come of him 51 And for that there was no way for this Adam to fall namely he which was conceiued by the spirite of God not able to be brought to sliding as he witnesseth of himselfe when he sayeth The Prince of this world commeth and in me he hath nothing at all 52 And the same returned to heauen froÌ„ whence he came downe euen as the earthly returneth to the earth of which he was made al things returning to their beginnings by diuine disposition as he sayth of him selfe in the thirde of Iohn And no man ascendeth into heauen but he which came down from heauen euen the sonne of man which is in heauen 53 Séeing then that the olde man and the nowe are so farre distante in beginning and ending in nature and affections the olde shall not become newe except he lay away from him his affections and desires and put on him the newe affections of the newe man. 54 Which can not be done without a new birth death that the olde man die to him selfe that is to the loue of him selfe and to the contempte of God and that the newe man be borne a newe to heauenly desires that is to loue God aboue al things and our neighbors as our selues for this loue is the ende of the lawe and the summe of all the rightnesse of diuine iustice vnto which we are to be reformed which the very order of creation cléerely teacheth in which he ought to be loued with equal loue which hath taken equall degrée of perfection with thée But such is man made to the similitude of God. 55 For as much therfore as we must be borne again it is a question wherof or by what we be regenerated or what set to the helping hand to the renuing of vs Is it the light of nature which containeth the law wrytten in all mennes hartes and mindes No not that for that light being corrupted with originall sinne howe should it wipe away the spot and place innoceÌ„cie in stead therof Further the light of nature is darknesse if it be compared to the light of God which bringeth eternall life as aboue it is shewed Now what coÌ„munion may be betwéene vice and integritie betwéene darkenesse light By regeneration we are begotten the children of lighte But how shall darknesse procéede to so great light 56 Muche lesse shall the woorkes of the lawe performe so great a woorke which if they be done are too weake in cause as done by the lighte of nature by the rightuousnesse of the law so that all naturall things in man and created strengths take a fall 57 What remaineth then vnto regeneration Only the spirite of Iesus Christe purchased for vs by his bloud which may repurge the childe of olde Adam into a newe man Other thing there is none neither in heauen nor in earth as I haue aboue proued in the rule of iustification 58 And that witnesseth the newe man him selfe being the aucthor of this natiuitie when he saith in Iohn Except a man be newe born of water and of the spirit he cannot enter into the kingdome of God. 59 Where looke what the naturall winde is in this visible worke of the world in this aire next vnto vs through the light of heauen waters from aboue to make the earth bring forth frute the same the spirite of God the father in Christ his sonne to this Tohu and Vehu that is to this vnformed and rule â—arthe of the godly that is to say to their mindes by the light that no man can come at and spirituall waters to renue their stomackes to bring forth frutes worthy of heauen 60 And for that cause in the mention made of regeneration is ioyned water to the spirit In which and by which the new birth may be wrought And in an other place fire is also taken to company to worke so great a worke when we read He shall baptise you with the spirite and fire 61 In which part respecte is had to the figures of the created worke For as in it the spirit or winde was coupled with the waters which he shuld moue preparing the earthe by the light brought vnto it to the encrease of that which come of hir euen so the work of regeneration offreth it self hir earth first emptie voide hir water of the spirit and of light which is the fire that new regenerateth heauen which in Iohn we spake of a litle before hither also are those things to be called which we read of Helias of the spirit commotion and fire .3 Reg. 19. 62 Whereof it is that the olde and newe Testamentes speake so ofte of the spirite of Messiah by which he testifieth all saluation that pertaineth to man Esay 32.44.61 Ezechiell 36.39 Ioel. 2. c. 63 Notwithstanding this spirituall power of God the father is poured in by a certain order by an order of certentie â–ª For first it is fully resident in Christ as in the head and from thence it floweth into the Church of the elect as into the body and is imparted to his members to
which righteousnesse is not onely graunted vnto the Iewes but also to the Gentiles and finally to all them that beleeue in Chryst Iesus Both which righteousnesses Moyses did set foorth and maketh mention of them in his lawe Of the which two the worldly righteousnesses he mentioned in the Booke of Leuiticus and it stoode in Ceremonies that were but for a time appoynted and sayd kéepe my lawes and iudgements which who soeuer shall do them shall liue in the same And he likewise declared the seconde righteousnesse which is euerlasting and is obtayned by the onely merite of our liuely fayth in Iesus Chryst as in the Booke of Deuteronomij where he sayth Thou shalte not say in thine heart who ascendeth into heauen for that is to plucke Chryst out of heauen Agayne let no man say who descendeth into the depth of the earth for that is to call Chryst agayne from death And herein is a likelyhoode that the same man beléeueth neither of them bothe which demaundeth the practise or experience of them But who soeuer beléeueth truely and sincerely knoweth this for a more suretie than to seeke for any further aduertisement thereof that is that Chryst dyd once descende from heauen and ascended thither againe and now sitteth on the right hande of his father both which are moste true though we doo not now sée them with our bodily eyes Also that he descended into the hels and from thence returned agayne and still liueth though the same be vnknowen to our outwarde senses yet it shall be sufficient for vs to beléeue that all this was once done fulfilled Therfore nothing else now remayneth to vs and to al those that did sée these things brought to passe with their owne eyes but only to beléeue his holy Gospell And we néede not séeke very farre to here the truth of all this for the Iewes themselues dyd behold and sée it fulfilled and yet did not beléeue it Howbeit there were many that heard of it and did not sée it and yet they beléeued it Neither is there concealed or hidden from vs among the whole scriptures any one parte of this poynte but they doo witnesse the same and biddeth vs to haue recourse vnto the Gospell for the very certayntie therof and sayth thus to vs The worde is néere vnto thée euen in thy mouth and in thy hearte And what woorde is this that the Scripture here speaketh of verily euen the onely worde of the Gospell which bringeth with it perfect health and is now preached of vs whom Chryst hath appoynted for the same purpose But how is it in thy mouth and in thine heart It is verily in thy mouth if thou doest confesse with thy mouth and acknowledge vnto al men that our lord Iesus Chryst is already come and hath suffred for vs And it is in thine heart if thou do beléeue vnfaynedly with all thine heart that God hath restored him agayne vnto euerlasting life that we hereafter may dye with him to our sinnes and euermore to liue with him for the deserts sake of his passion death resurrection For in our hearts is our right beléefe which beléefe is the true vncounterfeited key to open the doore vnto righteousnesse Notwithstanding bicause wée be bound to glorifie God it shall not be sufficient for vs to conceiue this faith in our hearts but also to acknowledge confesse Christ amongst men with our mouthes if we wil come to our perfecte health and saluation But in all these you cléerely sée that the summe of this matter dependeth not vppon the Law and Ceremonies but onely vppon true fayth in Chryst the which Esaias the prophete witnesseth where he speaketh of Chryst who soeuer sayth he shall beléeue in him shall not be ashamed In which words we muste diligently marke that wheras the Prophete sayth who soeuer shall beléeue he playnely maketh no difference betwéene the Iewes and the Gentiles but meaneth them all indifferently Also whereas he sayth shall beléeue he meaneth not Circumcision or any other suche lyke thing but vtterly excluding all the Ceremonies he onely requireth our fayth which is vnto all Nations an vniuersall gyfte and vertue Further God is suche a one that he is not Lorde to the Iewes onely but generally to all nations kinreds and people whose large benefite is not so straytely pinched in and shutte into an onely angle or corner of the worlde or that it should onely appertayne to them of Iewry and so peraduenture of them to be so cleane supped vp that nothing thereof shall remayne vnto others but hys bountyfulnesse is without all measure and ouerfloweth not to one onely Nation or twayne but stretcheth foorth withoute exception to all kinreds and people so that the same call onely vppon him for his helpe and succour with an earnest and vndoubting fayth And euen thus testifieth the Prophet Micheas Euery man sayth he that shal call vpon the name of the Lorde shall be saued Héere you well sée that the Prophet excepteth no man Therefore whosoeuer with a faythfull heart shall call vppon the name of God whether he be Iew Gentile or stranger shal come vnto his saluation Contrarywise whosoeuer shall not call vpon the name of hym shall not be saued How beit no man calleth vppon him or demaundeth his helpe and succour in whom he doth not beléeue And how shall men beléeue on him of whom they haue not heard Agayne how can men héere of him excepte there bée some to preach of him And how can men preach him if there bée none sent to doo it namely of him to whom the Gospell appertayneth Of whiche preachers Esaias speaketh and sayth O how beautifull and precyoâ—â—e are the féete of them that preache peace and of them that tell good things Héere you perceiue by the Prophete that all the Preachers of Chryst are commaunded to Preache not Circumcision and holy dayes but the peace that coupleth vs togither in perfecte charitie and suche other good things as be alwayes good and good of their owne nature And there is nothing now lefte behinde vnpreached that toucheth the calling of mortall men to their saluation in as muche as the Gospell of Chryst is preached vnto all Nations though they doo not all beléeue it and giue their onely trust thervnto For euen so the Prophete Esay sayde that it shoulde so come to passe speaking in the name of the Apostles Lorde sayd he who did beléeue our sermons and preachings For among the Nations there bée very few that beléeue the Gospell of Chryste if they bée compared to them that doo not beléeue it Let vs therefore gather togither in a summe those things that we haue spoken of before which is if the calling vpon God do bring health vnto men and agayne if they that doo not trust in him doo not call vppon him then is fayth specially of a Christian man required before all things and not Circumcision or the customes of the
to the frée spirit of Christ which inspireth heauenly giftes where he wil. In which libertie also the consideration of vowes is put Those things that were moste fréely vowed in the lawe were not perpetuall but all suche as might be redéemed when they lusted But ye vowe vowes without the woorde of God and not contented therewith yée promisse the same to be perpetuall both without the lawe and without examples of Gods law But if thou be not able to liue chaste studie that thou doe no violence by thy vowes to this woorde of creation sowne in nature It is not good for man to be alone And also to this It is better to marrie than to burne But thou shalt not bring it to passe the imbecillitie and weakenesse of the fleshe declareth that plainely which thou alwayes ouercommest not endeuor thy self thervnto neuer so much by the feare of God which feare we deny not to be in some of them whom this lacke of knowledge detaineth and holdeth captiue to make vowes partly by the obstinate desire of some men which can by no coloure be defended or that I speake not of more greuous things for my mind is before God to couet the winning of many to Christe by wryting this and not to hurt by my wil any man Therfore as in the lawe were vowed mysticall vowes after the rule of Gods lawe and not rashly all things what so euer they were and after euery sort and in euery place according to Deutronomie and Leuiticus euen so in the state of the gospel vowes ought to be enformed after the example and disposition of the heauenly woord frée from al externe habite or shape of things vnder the sunne which vowes the faith of regeneration may inwardly gouerne and not thine owne presumption guided without the woorde of god And let them be suche vowes as may chaunge the affections which may guid consciences and not bring an externe visure well answering before God but not apparel not meat not shauing of heads not oyles halles golde and stones Al which by the very abuse of an euil handled conscience and with this vaine world waxe olde vanishe away and come to naught Therefore as Salomon sayeth a man must vow and pay his vow But in such order that thou bothe vowe and paie after the prescript of Gods woorde heard in the Temple and not after the doctrines of men which doctrines God speaketh not by his Prophets for suche in déede is the condition and state of man that he only depende vppon the worde of the liuing God his maker that he neither adde nor take away from it according to Deutronomie For as in this visible world that heauenly moouing is a constante and firme rule into all times of all mutations which chaunce in these lowe things and as some knowne and certaine quantitie measureth the other quantities of vncertaine greatnesse and as in the very mindes that are made the generall anticipations and principall guides measure like faithfull rules the other cogitations euen so the only woorde of God is farre the most constant measure rule sure knowledge by which thou maist direct thine own conscience in those things which pertaine to eternall life So that as men from rules neither adde nor diminishe least they may deceiue a man like Lesbies rules euen so by Moses ought nothing to be either added or diminished from the inflexible woord of God which thing let them likewise obserue whome mennes decrées holde yet as captiue If therfore thou makest a vow and hast not the word of God to lead thee to the same binding thy conscience where it ought to be frée making a lawe to thy selfe where as is no lawe of God appointing an obseruation of creatures where as the kingdom of Christ admitteth none who is that king of heauen the iudge sitting vpon the throne of God the father before whome men ought to be well ware and do reuerently that vowe of thine which thou thus makest dwelling sinnefully vppon the earth shall be none voide is it therefore and friuolous and ought not in any wise to be fulfilled but to be broken of thée Thus farre of the vowes of religious men and priestes touching their diuersitie of apparell and the shauing of their heades with such other vaine vowes and obseruances Of the Olde man and the Newe which be compared togither by Martinus Cellarius vpon the seuenth of the Preacher otherwise called Ecclesiastes OF THE OLDE MAN. THe Olde man is made of the earth and fashioned into a liuing soule according to this text And man was made to be a liuing soule In animam viuentem 2 This strengthe is it which doth the works of nature as are to engender to nourishe vp to féele and to iudge of things agréeing or repugning to nature as we read in the firste of Genesis Encrease yée and be yée multiplied 3 In this parte the liuing soule which the Gréekes call Psichin of winde or breathe is common to man with other beastes and with all things that liue as it is also wrytten of them Let the earthe bring forthe Animam viuentem liuing soule in his kinde Reading in both places both about the making of man and beastes one selfe same worde in the Hebrue which is Naphshekeijah and signifieth winde or breth 4 So that this soule is the breth of life by which the naturall body and not the spirituall the earthly and not the heauenly is animated and liueth By which the grosse bodie hath life but not that body which is transformed to be glorified according to the Apostle in the firste to the Corinthes the fiftienth Chapter 5 In which conferment it must be diligently séene what it is that the firste man was made of the earthe and what also the seconde which commeth from heauen Further what it is that the first was made into a natural soule or life and the second into a quickening spirite and what the soule of the first Adam is and what the quickening spirite is and what his function is in the seconde 6 But aboue the degrée of liuing soule the vitall strength of man aduaunceth it selfe by the meanes of the minde to thinges inuisible and to principles vniuersal by which part he is farre discrepant from the rest of liuing things both by nature and operation 7 In which parte also the firste Adam was dipped with the feare of God aboue and besides the nature created by which feare he might haue his Creator in reuerence To which feare all other things that were in him obeyed bothe body sense and minde for he was soundly and rightly created In whom rightnesse was put of which rightnesse Salomon speaketh when he sayth Onely this I founde that God made man right c. 8 Therfore when we call the first Adam olde and earthly olde and earthly is not here put to contrary that which is iuste that is innocente but agaynst that which is to be renued into a better condition In which
Their heart is vayne But how is it vayne bicause they lacke the spirite of god Which spirite if a man haue he hath life and light If he haue him not there is darknesse and death And what is more friuolous or vayne than these things wherfore God is in all poynts the saâ—â—â—â— that hâ— commaundeth For he is the highest god which ought to be loued aboue all things He commaundeth loue which loue he is according to this God is loue He commaundeth truth iustice and clemencie all these things he is Ergo he commaundeth him selfe to all creatures endued with reason as to them who are onely able to receiue him And agayne he onely forbiddeth that which he is not namely the loue of our selfe and of creatures that a man reste not nor put his truste in them and that of the ineuitable order of his wisedome In which order onely the perfecter things haue power to bring another thing to passe And that which is not perfect to doo that which is worse and not that which is perfecter And as the bodies of men liuing hauing life of the soule holde their state righte euen so the reasonable creaturs gouerned by the spirite of Chryst defendeth the degrée of iustice and integritie But béeing destitute of this spirite all things are contrary Rom. 8. Iere. 31. Deut. 30. 30 So that the olde man was called man after his fall by contempt béeing voyde of this spirite of rightnesse that they may know that they be but men that is vanitie Esay lykewise when he would shew Egipt to be of no weight he saith Egypt is a man and no god And Pylate sayde of Chryst Beholde the man hauing respecte to the contented formes of Chryst drawen out of our sinne which formes he bare in his flesh Likewise the Psalme hath What is man And afore Salomon sayth I sayde in mine heart of the children of men why should God chose them 31 All men through vayne desires embracing earth not heauen carnall things not spirituall things the loue of them selues and not the loue of God. 32 And when wée be suche a worthy sentence is giuen vppon the earthly man Of earth thou arte and into earth thou shalte returne Gene. 3. as before in the same Chapter and after in the .13 33 Béeing of equall condition with all men least any man should boast him selfe forasmuche as we be all the dust of the earth all flesh a like all alike in daunger to sinne and to the wrath of God as parteyning to the olde birth 34 Which thyng Chrystes finger writing vppon the ground noted signifieth the earthy stocke of which we come which should infect all men without exception and cleareth no man of sinne 35 Not only the body corrupted with earthy concupiscence béeing counted in the tale for flesh but also the best parte of man namely the mynd which they cal the principal part 36 Not that it is not a good creature a naturall light that séeth the truthe and falsitie good and badde which argueth the consciences of sinne and giueth testimonie of the righteousnesse of God but for that that this light also béeing infected with originall sinne is darkened to many things and not of efficacie to transforme the mindes of them in whom it shineth 37 Whose senses the Scripture adioyneth to the olde man and to the flesh when the minde is not yet borne a new by the spirite of God as parteyning to motions and incitations corrupted 38 Taking for flesh what soeuer is not of the holy ghost and borne a new from aboue that is the whole man with body and minde not yet béeing borne a new by the spirite of God Iohn 3. Rom. 8. 39 Examples are all the wysest of the Gentiles in the light naturall and the Phariseis most righteous in the law whose sinne the Lorde witnesseth to remayne bicause they sayd them selues to sée when in déede they were yet blind 40 But they saw with that parte which was the best part in them namely with the minde yet by which they should héere this who so is without fault among you cast the first stone at hir And this of the Apostle Knowledge maketh a man proude 41 not that the minde of hir substaunce is flesh and of earthly nature for she is a spirite 1. Corinth 1. and to the Rom. 8. approching next to the Deitie no better worke created commyng betwéene Genesis 1. but shee is fleshe for so muche as she is viciated with contagion of the affections of the corrupted body of sinne 42 In the reprobate besides this contagion and infection the minde béeing voyde of the grace of Election addeth of hir owne the neglect of the veritie knowen that is she nourisheth the sinne agaynst the holy ghoste which she carieth with hir into the other world neuer to be forgiuen 43 And so Abel and Cayne Dauid and Iudas that is that they be accursed with the serpent and the blessed electe by the grace of predestination in Chryst before the foundations of the worlde were layde are bothe by nature the olde man aswell the one as the other the children of wrath and of darkenesse The difference is in the election But forasmuche as it pertayneth to the grace of the new man and not to the nature of the olde man it pertaineth not to this place which treateth here of the disposition and nature of the corrupted and earthly man. 44 Now suche is the first Adam with all his posteritie sprong of the séede of the corrupted flesh And suche also is the worlde with his desires made of naughte and gooing to naughte 45 He therefore is damned with his wisedome and foolishnesse with his righteousnesse and vnrighteousnesse in his children with their father Sathan which hath inuented al these euils bringing in that which Salomon so often abhorreth in this booke the vanitie of sinne and death Of the new Man. NOw the matter is otherwise of the new man and seconde Adam Chryst Iesus the blessed sonne of God is he not taken out of the earth but sent downe from heauen 47 And so not made into a liuing soule which thing perteineth to conception but made of his father into a quickening spirite as the Apostle witnesseth in the .1 to the Corinth 15. 48 This spirite viuifieth that is to say maketh vs aliue not with life naturall but spirituall And therefore he dothe not the naturall functions which are to engender and to beget children of the flesh c. for suche worke hath no place in heauen as he béeing man declareth in Marke .12 when he sayth But they are lyke the Aungels which be in heauen by their Resurrection 49 It is therefore the breath of lyfe from aboue whiche God firste bloweth into the seconde Adam and by him into his members whereof is this Take yée the holy Ghoste c. and that with a spirituall breath not with an earthly By which the body is transfigured into an heauenly habite
kéepe suche good order by reformation among the people that the slaunderous persons rebellions and séekers of disorder may not haue place through sufferaunce whereby the name of God shoulde be blasphemed And as touching the first I minde not to declare vnto you what doctrine ought to haue place but rather giuing thanks vnto almightie God for that he hath not onely giuen vnto you the lighte of his pure knowledge but that he hath also giuen vnto you good counsell and discretion to cause his pure veritie to be preached So that God bée thanked you bee not to teache what is the true fayth of Christian men and the doctrine which they ought to receiue seing that by your meanes the puritie and truth of the christen fayth is agayne restored that is that wée beléeue God to bée the only gouernour of our soules that wée kéepe his lawe for the onely rule and spirituall gouernaunce of our consciences not to serue him after the fantasticall and foolishe inuentions of men Also that according to his diuine nature he will bée accordingly serued in spirite and in all puritie of heart Of the other parte acknowledging that there is in vs nothing but all euill and wickednesse and that wee be in all our knowledge and affections in such wise corrupted that our soules béeing dispayred in our selues be lyke vnto a bottomlesse pitte or a world of all abhomination and iniquitie And all the presumption of our wisdome dignitie or power to do wel be taken away we may haue free recourse to the fountaine of all goodnesse which is Iesus Christ receiuing that which he giueth vnto vs that is to say the only merites of his death and passion to the end that by the same meane we may be reconciled vnto the Lorde our God that being washed with his bloud we shoulde not feare that our faultes shoulde impéeche vs but to finde grace before his celestiall throne that being assured our sinnes be fréely forgiuen vs and pardoned by the vertue of his moste blessed sacrifice we shall put therin our whole trust and assurance and not to dout at any time of our heauenly comfort and health and that we be sanctified by his spirite in giuing our selues to the obedience of the iustice of God that being fortified by his power and grace we shall be valyant conquerors of Sathan the world and the fleshe and finally that being members of his body we feare not but that God will take vs for his children and that we may haue confidence to call vnto him as vnto our father And that we be aduertised to bring to this ende all that is saide and done in the churche that is being retired from this sinnefull world and other our deadly aduersaries we may be lifted vp to heauen with Christ our head our Lord and sauioure Wherefore then séeing that God hath wrought in you and giuen you the grace to restore againe the knowledge of this moste sounde and holy doctrine which hath bene so long time buryed by curssed Antichriste I leaue to kéepe you with longer purpose and that which I haue touched of the manner of teaching is only for that the people may be rightly instructed and to féele that which the Apostle sayth that is that the woorde of God is a sworde cutting with two edges piercing the thoughts affections euen vnto the marowe of the bone I say this my Lord for that I thinke there is very few liuely preachings in the realme but rather that the moste part reciteth them as it were by lector I wel perceiue the necessitie that constraineth your Lordship therunto for â—â—rst yée haue not commonly as I thinke your Pastors so good and apte as you would lawfully wishe and desire wherfore it is néedefull for you to séeke diligently and to supplie that lacke Secondly there might chance to be many light spirites which would peraduenture leape beyonde their boundes sowing corrupted and foolishe fantasies as oftentimes they doe in newe things But all these considerations impéecheth not but that the ordinaunce of Iesus Christe ought to haue his course as in preaching the gospell Nowe this preaching oughte not to be deade but quicke and liuely bothe for to teache exhorte and to reprehende as S. Paule saith to Timothe in suche sorte as if any infidell do enter he may be wounded ouercome and taken as he saith in another place to giue glory and praise to god You knowe also my Lord how that he speaketh of the liuelynesse the ought to be in the mouthes of them which would approue them selues good and faithfull ministers of the Gospell of Christe that they ought not to haue or vse woordes of Rethoricke or muche curiositie entending therby to be in the greater estimation but that the spirite of God oughte to sounde in their voyces for to woorke in power and vertue All the daungers that are to be feared of men ought not with humaine policies so appeare at any time or in any place that thereby the spirite of God be impeached or let to haue his libertie and due course in them in whome he hath so plentifully distributed of his graces for the edifying of the church of god It is true that in the meane time nothing were better nor more expedient than to stoppe the lightnesse of fantasticall spirites which taketh ouer much licence Also to shutte and close fast the gates of all curiosities and newe wicked doctrines But the best and moste conuenient meane shall be such as God him selfe hath appoynted and shewed vnto vs that first bicause there be some resolute of the doctrine that all oughte to preache the which all Prelates and Curates should sweare to folow that none be receiued into any Ecclesiastical charge onlesse he promisse to obserue the same true concorde and vnion After that to haue a formall and common instruction for to instructe the yong children and the ignorante people which should make them acquainted with the true Doctrine in such wise that they may discerne it from lies and corruptions which else might be brought in To the contrary beléeue me my Lord that the Churche of God shall be neuer well conserued without Cathechisme For it is as the séede to be kept that the good graine perisheth not but that it may growe and encrease from age to age Wherefore if your grace desire to builde a woorke long to endure which shoulde not shortly be in decaie cause that the children in their yonge age be instructed with a good Cathechisme that may learne them bréefely and according to their small capacitie to knowe wherein consisteth the true christianitie or most perfect religion of Christe This Cathechisme shall serue for two purposes that is to say for an introduction to all people to profitte well in that which shall be preached vnto them and also the rather to descerne if the wicked shal at any time presumptuously set forth any vnsound or straunge kindes of Doctrine In the