from him finally his power wherby he executeth the decrees and ordinances of his counsell By this reason wee say that the sonne coÌ„meth onely of the Father but that the holy ghost is of the Father of the sonne together Although theÌ„ that we can not consider the wisedome of God but as it proceedeth froÌ„ the father as it is engendred of him yet we must take heede that in this generatioÌ„ we inuent nothing temporall carnall or humaine but rather lette vs worship the same beholding it by faith let vs take heede froÌ„ searching further theÌ„ scriptures do teach vs thereof otherwise we should deserue to be blinded and punished for our ouer great curiositie 152 The vnitie of essence is not taken away by the distinction of persons AS the Sunne that shineth hath three distinct thinges of which euerie one differeth from another the globe the light and heate and although euerie one of these keepe seueraly their properties yet is it but one sun is not deuided into 3. suns So in the Deity the vnitie of essence is not takeÌ„ away by the distinction of persons yet for all that is there no confounding of persons nor chaunginge of one into another The doctrine of the Trinitie is euerie where certainly taught in the Prophetes but more plainely in the writinges of the Euangelistes and Apostles For the Angell Gabryell speaketh vnto Marie the mother of the Lorde in these wordes Luk. 1.35 The holy Ghost shall come vpon thee and the power of the most highest shall ouershadowe thee wherfore the holy thing also which shal be borne shal be called the sonne of god We haue here truly the Father which is the highest the sonne of God which is borne of the Virgin and the holy Ghost which ouershadoweth the virgin Mat. 3.16 At what time also Christ our Lord was baptized in the riuer Iordan of Iohn the Baptist Iohn sawe the holy Ghost comming downe like a Doue and lighting vppon him and there was also a voyce hearde from heauen 2. Pet. 1.17 saying This is my dearely beloued sonne in whome I am well pleased Io. 5. 14. Furthermore Christe our Lorde hath often and sundrie wayes taught that there is a holy Trinitie and lastly he commaundeth all thâ—se that trust in him to be baptized in the name of the Father and of the sonne and of the holy Ghost Wherefore seeing that in the holy scriptures Mat. 28.18 Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely clearely taught it is mete that we doe simply rest therein not curiously search nor lust after anye further knowledge in this life then which God hath reuealed 153 Gods grace is the only staye and repayrer of all thinges WHen we haue well considered howe brittle our life is wee must also marke howe wee be repayred againe by the grace of god and specially howe we be susteyned vpheld by the same according also as these two pointes are matched togeather in the 104. Psalme Ps 104.29.30 For it is sayd there that assoone as God withdraweth his spirite working al goeth to decay but the Prophet addeth also that if God spread forth his power all is renewed in this worlde and al thinges take their liuelinesse of him And thus wee see what wee haue to marke as namely that when we knowe our selues to be weake and so subiect vnto death as that we must run thither whether we will or no we must also vnderstaÌ„d that in this so great frailtie God holdeth vs by the hand so as we be maintayned by his power and strengthened by his grace But the chief point is that we should haue an eye to the benefite and good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as sayeth the Prophet Esaye Esay 40.6.7.8 All flesh is as grasse and all the glorie of man is as the flower of grasse the grasse withereth and the flower falleth away whereas the worde of the Lorde endureth for euer 1. Pet. 1.24.25 yea not onely to continue in heauen but also to the ende that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwel in vs and make vs pertakers of his euerlastingnesse 154 God is the creator of all things THe Lorde by his eternall woorde hath made and created al things conteyned within the compasse of heauen earth as Moses at larg describeth Ge. 1. By the word of the Lord saith the Prophet were the heauens made Ps 33.6 al the hoste of theÌ„ by the breath of his mouth The Lord herein hath shewed his wisedome power goodnes for by his infinite most excelleÌ„t works which make al men to wonder at them we may in a manner iudge how wonderful the wisedome power goodnes of this workemaster is The Lord hath not only created al things but by his euerlasting spirite preserueth gouerneth theÌ„ Who is like vnto the Lorde our God Ps 113.5.6 that hath his dwelling on high who abaseth himselfe to behold things in heaueÌ„ in earth He hath established theÌ„ for euer hee hath made an ordinance which shall not passe Ps 148.6 All thinges that the circuit of this world conteineth whether they be visible or inuisible all thinges I say were created of God for the vse of man as the Prophet Dauid likewise witnesseth Ps 8. and 23. Ps 8. 23 and also the Apostle Paule It is therefore meete that men be thankeful vnto God and keepe in perfect memory the creation neuer call it into doubt forasmuch as the Sabboth was therefore ordeined of God that the memorie of this benefite might be kept Ex. 20.11 against al aduersaries that denie and despise the creation 155 Of the fall of man GOd at the first created man after his owne similitude likenesse that is to saye righteous vertuous holy iust and good but by his owne fault he fell from the grace which hee receaued and so separated himself from God Eccl. 7.31 Gen. 1.26 insomuch that his nature became full of corruption being blinde in spirite and depriued of all perfectnesse As by one man sinne entred into the worlde death by sin Ro. 5.12 and so death went ouer all forasmuch as all meÌ„ haue sinned Man was created of God and made of two partes the soule and the bodie of which the body was made of the earth but the soule which is spirit and life was inspired by God Gen. 2.7 and thus was man made a liuing creature who afterward although hauing receiued a iust lawe from God and enioying innumerable benefites at his hande yet notwithstanding he was vnthankfull and disobedient vnto his creator beecause that hearing the woordes of the wicked spirit he gaue more credit vnto them then vnto the words of God and was brought vnto this poynt that
beleeue euerie thing that is true yet not euerie trueth doeth saue neyther doeth the beleeuing of euerie trueth iustifie a man He that beleeueth that God created all things of nought beleeueth truly he which beleeueth that God is a iust god 1. Tim. 1.17 that he is omnipotent that he is mercifull that he is true of promise beleeueth well and holdeth the truth 1. Cor. 1.9 Eph. 1.4 So he that beleeueth the God hath his election froÌ„ the beginning that he also is one of the same elect predestinate hath a good beleefe and thinketh wel but yet this beleefe alone except it be seasoned with an other thing wil not serue to saluation as it auayled not the Iewes which so sought of themselues and yet think to this day to be only Gods elect people Only the faith which auayleth to saluation is that whose obiect is the bodie and passion of Iesus Christ crucified So that in the act of iustifying these two faith Christ haue a mutuall relation must alwayes concur together faith as the action which apprehendeth and Christ as the obiect which is apprehended For neither doth the passion of Christ saue without faith neither doth faith help except it be in Christ 187 No remission but in Christ WHosoeuer beleeueth to get the inheritaunce of heauen or remission of sinne through workes hee beleueth not to get the same for Christs sake And they that beleeue not that their sinnes are forgiuen them and that they shall be saued for Christs sake they beleeue not the gospel Ma. 1.21 Luk. 1.31 For the Gospel saith that we shal be saued for Christs sake and that our sinnes are forgeuen vs through him He that beeleeueth not the Gospell beeleeueth not GOD whereby it followeth that they which beleeue to be saued by their works or to get remission of their sins by their owne deedes beleeue not God but recount him as a lyar and so vtterly deny him to bee God If we beleeue to get the inheritance of heaueÌ„ through good works then we beleeue not to get it through the promisse of God Io. 3.16 Act. 4.12 For GOD hath said that we shall haue the inheritaÌ„ce of heauen and that our sinns are forgeuen vs for his sonnes sake He condemneth not good workes but hee condemneth the false truste in any workes so all the workes wherein a man putteth confidence are therwith poysoned and become euill 188 Of praier to Saincts how it is repugnant to the Mediatorship and Aduocateship of Christ CHrist is the only reconciler mediator and attonement maker betweene God and vs and for that cause sitteth at the right hand of God perpetually to appeare before his face for vs Against the which article of Christs incarnation the teachers among the Papistes doe teache blasphemous doctrine of inuocation of saints that they are our mediators and reconcilers that by their merits and prayers we haue accesse vnto god and are for their sakes heard receaued and accepted into the fauour of God againe euidently displacing the sonne of God from the chiefe office of his eternal preisthood and setting his creatures in his place and dygnitye and that without anye warrant of scripture either by word or example This doctrine is ioyned with two other detestable errors first that they conceaue of Christ as of a dreadfull GOD and terrible iudge and not as of a mercifull Mediatour and therefore that we haue neede of other spokesmen to make the way to him for vs though hee himselfe moste gratiously and mercifully cryeth vnto vs Ma. 11.28 Io. 16.13 Come vnto me all ye that trauail and be heauy loden and I wil refresh you And in sundry places commaundeth vs to pray vnto God the Father in his name assuring vs that whatsoeuer we desire it shal be graunted vs. And therefore do they shewe themselues to mistrust the credit of Christ Secondly in this praying to Saincts not without great daunger of Idolatry they attribute vnto them diuine power For in their praying to them they imagine of them that they be of vniuersal knowledge and vnderstanding not onely what men speake but also what they think in their heartes Again they attribut vnto them almighty power as being able to worke and bring to passe whatsoeuer is desired of them And lastly they shewe themselues to beleeue that they are more mercifull and ready to heare sinners then Christ himselfe which is flatte blasphemy 189 False doctrine concerning inuocation THe manner of the Papisticall inuocation is not to God alone as they should doe but to dead men saying that saincts are to be called vpon as Mediators of intercession Christ as the mediator of saluation And affirme moreouer that Christ was a Mediatour onely in time of his passion which is manifestly repugnant to the wordes of Saint Paule Romaines 8. Ro. 8.34 Where he speaking of the intercession of Christ Who is saith he on the right hand of God maketh request also for vs c. And if Christ bee a Mediator of saluation what needeth then any other intercession of the sainctes for other sutes For saluation beeing once had what can we require more Or what lacketh he more to be obteyned of the saints which is sure to bee saued onelye by Christ And yet in their catholicke deuotioÌ„s why do they teach vs to pray to the blessed Virgine to saue al them that glorifie her c. If saluation only belong vnto Christ Vnlesse they study of purpose to seeme contrary to theÌ„ selues Hitherto also pertaineth the worshipping of reliques Deu. 6.13 Luk. 4.8 and the Idolatrous adoration of sacramentes as the outward signe for the thing signified contrary to the sense of the holy ghost The prophanation also of the Lords supper and false meriting by Masses 190 Christ is the onely intercessor with the Father THe faithfull children of God are assured and doe receaue this comforte that our Lorde Iesus Christ beeing now at the right hande of God in heauen is gentle willing ready and able to help all those which put their trust in him And therefore in all their necessities they content themselues with the intercession of Christ and with his mediation And that chiefly seeing S. Paule sayeth Tim. 2.5 that there is one God and one Mediatour betweene God and man euen the man Christ Iesus which gaue himselfe for the redemption of all men And Saint Iohn saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous 1. Io. 2.12 and hee is the reconciliation for our sinnes and not for our only but also for the sinnes of the whole world touâ—hing the intercession of our Lord Iesus Christ in heauen we haue the manifest and inuincible testimonies of the holy scriptures but as touching the intercession of Angels and of sanctes which are in heauen we haue no testimony thereof and therefore the godly regard it not They which beeleeue the word of God in whiche wee haue taught
causes to his wisdome knowne bringeth out such effectes as be sometimes rather hurtful then beneficiall vnto men Therefore when we see infections sicknesses or such like wee must looke further then into the course of nature and vnderstand that there is a GOD and an ouerruler of nature that doth these thinges This is not true only in those things that appertaine to nature but in those also that are done by the will of man or as we saye prophanelie by fortune or chaunce where as in deede to speake truelye there is neither fortune nor chaunce Ma. 10.26 That which we call fortune is nothing but the hand of God working by causes and for causes which we know not Chaunce and fortune are Gods deuised by man and made by our ignorance of the true almightie and euerlasting GOD. 42 God by his prouidence preserueth all THose things which GOD made by his worde he gouerneth and preserueth with his euerlasting prouidence as testifieth our Sauiour Christ and his Apostles in diuers places of the holy Scriptures For in the hee is said to reste the 7. day from all his workes it is no otherwise to bee vnderstood then that hee ceased from the creation of the heauen the earth Gen. 2.2 which we see not that he left of to gouerne the same and to preserue it For he beareth vp all thinges as the Ap. saith by his mighty word Heb. 1.3 The which thing ought to bring no small consolation to the mindes of the godly for so they learne to rest and stay themselus on Gods prouidence without the which not so much as one hair of their head Luk. 21.18 can perish For hee which feeleth by Faith that al thinges depend vpon God he beleueth also that he falleth into the handes of God when he forsaketh all thinges and entreth into death 143 The right considering of Gods prouidence WHen God vseth worldly meanes and serueth his turne by men as by instruments hee doeth it not to lessen or to diminishe his owne authoritie but contrariwise to shewe that he hath the guiding of them and that if he do but command or hisse as he saith by his Prophet Esa 5.26 7.18 men muste neede go forward to execut his will yea and the very Deuils of hel are cōpelled vnto it And although they be vnwilling that it is vtterly against their intent yet notwithstanding God driueth them by violent power to execute the things that he hath ordeyned in his prouidence And so wee see now after what sorte we must consider Gods prouidence namely that he hath a care of the whole world Io. 5.17 Ps 104.29 and watcheth ouer all his creatures not onely to forsee what may happen as some fantasticall personns imagine that God beholdeth the thinges as it were a far of which are heere beneath and then prouideth for them afterward but also which is more that nothing may be done which he hath not determined so as his will is the rule of all things And therefore it behoueth vs to minde well the prouidence of God to the entent that when any aduersity commeth vppon vs we may alwayes haue respect vnto the first cause 144 Nothing commeth but by Gods Prouidence GOD hath not created the world to leaue thinges in such sort that Fortune as men term it might gouerne all but hee intendeth to the maintayning of his creatures as hee doth Therefore when wee call GOD the maker of heauen and earth Ps 33.6 Wee must not restraine it to one instant but wee muste beare in minde that like as GOD hath framed the world so all power is still in him and hee disposeth thinges heere beneath so as he hath a care of vs Ma. 10.30 and the haires of our head are numbred yea and hee guideth our footesteppes so as nothing commeth to passe which is not foreappointed by his prouidence Besides him there is none sette ouer the Worlde nor none sette ouer the earthe Iob. 34.13 whiche beetokeneth that his creating of the worlde and his gouerning of it are thinges that goe ioyntlye together If we imagine that GOD gouerneth not all things but that some thinges happen by chaunce or fortune 1. Tim. 1.17 wee doe great iniurie vnto God to whom alone all praise and honor is due It is moreouer a cursed blasphemie if wee should thinke that the deuil coulde do any thing without the licence of god for it is asmuch as if we should make the deuil a parti-creator of the world Let vs learne therefore that there is an inseparable band betwene these two thinges namely that God createth all thinges and that he gouerneth all thinges 145 The prouidence of God is not onely generall OVr Sauiour Christ extendeth the carefull prouidence of God to Sparrowes and to the haires of our head to the ende no mā shoulde thinke or imagine that it is onely a generall prouidence as many do in these dayes which as they dare not deny that the world is gouerned by the wisedome and power of God so they thinke it an absurde thing to teach that God is occupied about all particular creatures especially then of the meanest sort And therefore they expound these wordes of Christ and other such like sentences of scripture to be spoken by Hiperbole that is a manner of figuratiue speech passing all truth thereby to signifye meane truth But I would learne of such men what it is that sauing the nature of his godhead may in this respect bee spoken of him more then trueth Ge. 17.1 1. Sam. 2.3 seeing he is almightie of infinite knowledge and is present in all places So much as they shall exempt from Gods disposition in hys creatures so much shal they with dishonor of God pull from his almighty power and infinite wisedome We may not thinke it is any disgracing◠of the maiestie of God to drawe the same his prouidence to the preseruation direction euen of his meanest creatures for he worketh not as men do with labour and griefe or torment of minde his very will is inough is do or alter all things as hee seemeth best And this is the greatest proofe of his exceeding maiestie that he seeth all things that he disposeth and worketh al thinges that he directeth all his creatures to that ende for which in the beginning he made them and yet is the Lord alway righteous and his iudgements true 146 The faithful are surely setled in gods prouidence THe godly when the heate of persecution riseth to th' end that they may not forsake their Lord and captaine First they perswade thēselues as truth is indeed that affliction cōmeth not to them by chaunce or fortune or by the malice of mē but by the certaine knowledge prouidence of that god which is by Christ their heauenly merciful father who neither cā do it for any euil vnto thē nor suffer thē to be further tempted then by his grace they shall bee able to
219 How many Sacraments there bee and firste of Baptisme THere be but two sacraments in the Church of Christ which be common to al men and which Christ him selfe ordayned for the faithfull Baptisme and the supper of the Lord. Baptisme is vnto vs an entrye into the church for it witnesseth vnto vs that whereas we were before straungers from God Ro 6.4 Eph. 3. he doth now receaue vs in to his family Baptisme standeth in two pointes first our Lord representeth vnto vs therein the remission of our sinnes secondly our regeneration The remission of sinnes is a manner of washing whereby our soules are clensed from their filthines euen as the filth of our bodie is washed away with water And because the beginning of our regeneration standeth in the mortification of our nature Ro. 6.3 the end that we become new creatures through the spirit of God therefore the water is powred vppon vs to signifie that we are deade and buried and that in such sorte that our rising againe into a newe life is therewithall figured in that that the powring of water is but a thing of a very short continuance and not ordeined to drown vs withal The water doth not clense our soules 1. Io. 1.7 1. Pet. 1.19 Heb. 9.28 for that belongeth to the blood of Christ onely which was shedde that all our filthe might be wiped away and that wee might be counted pure and without spotte euen before God that which thing then taketh effect in vs when our cōsciēces be sprincled therwith by gods holy spirit but the sacrament doth testify and declare it vnto vs. 220 Fruitful doctrin cōcerning baptisme BAptisme is not onelye a sign◠whereby we be consecrated christians but by faith and the operation of the holy Ghoste wee do put on Christ as a garment that is that we haue him so fastned and appropriated to vs that he is ours Gal. 3.27 and we his and that he hideth and couereth our nakednesse according as Saint Paul saith As many as are baptised haue put on Christ Baptisme is to Christians the fountaine of life whereby our sinnes are washed away So saith Peter Let euery one of you bee baptised in the name of Iesus for the remission of sinnes And Ananias vnto S. Paule Act 2.38 Arise and be baptised and wash away thy sinnes Yet doe we not attribute the operation heereof to the water or outward element Act. 22. i6 but to the might of Gods worde and the power of the holye Ghoste working in vs by Faith The Sacrament of Baptisme is moreouer Eph 2.3 as it were the wombe of the church of Christ where we are new borne and become of the children of wrath the children of God and prepared by this our second birthe to enter into the kingdome of God Vnlesse you be borne againe sayth Christ by water and the holy Ghoste Io. 3.5 you cannot enter into the kingdom of heauen And Saint Paule saith Not by the workes of righteousnesse which wee had done Tit. 3.5 but according to his mercy he saued vs by the washing of the new birth and the renuing of the holye Ghost Furthermore not onely wee but our seed also hath by Baptisme the benefit of saluation and therefore do we defend the baptising of infants against the wicked heresye of the Anabaptistes 221 The grace of regeneration figured in Baptisme FOrasmuch as we be rude GOD is not contented onely to witnesse to vs by his gospel that we be washed and made cleane in the bloud of our Lord Iesus Christ but also hee hath geuen vs a figure thereof so that whē wee bee baptised it is asmuch as if God had shewed before our eyes that we of our selues bring nothing to him but vtter filthinesse and that it is his office to wash vs and make vs cleane 1. Io. 1.7 Howbeit the saide washing consisteth not in the visible water For it were vnpossible that our soules should be clensed by an earthlye and corruptible element Yet notwithstanding because of our infirmity it is requisite for vs to beginne at the water that we may be lifted vp higher For the signe that is offered to our eyes serueth to leade vs to the holye Ghost to the ende we may know how it is from him that the power of baptisme doth proceede The manner of grace of the holy Ghost which is obtained for vs in being baptised is the grace of regeneration and renewment Regeneration or newe birth importeth that we be borne againe Io. 3.5 not that we come new againe out of our mothers wombes but that God maketh vs new creatures by vouchsafing to print his Image in vs. For what bring we with vs in that we be the children of Adam but all cursednes Eph. 2.3 Ps 51.5 and therefore God must be faine to change vs. And to the end we may know that there is nothing in vs but naughtines that we bee vtterly vntoward that the thing which we call reason is but starke folly and that thing which is termed freewill is but a cursed slauerie vnto sinne to the intent we may know all this to condemne it it is said that we must bee as it were newe againe quite and cleane chaunged 222 When baptisme was ordained BAptisme was ordained of Christ before the time of his resurrection then when he sent his disciples into the whole world to preach the Gospell For Iohn together with the preaching of the Gospell Mar. 1.4.1 Mat. 3.11 Act. 2.38 19.4 Eph. 4.5 began to baptise and he baptised with water vnto repentance and forgiuenes of sinnes and the Apostles afterwarde did baptise no otherwise Wherefore there is but one baptisme as the holy scriptures do beare witnes neither was Christ baptised with any other baptisme then ours and wee also are baptised with Christ with no other baptisme then the baptisme of Christ Wherefore Christ after his resurrection did not so much ordaine as repaire baptisme and shewed the manner of it vnto his disciples as namely that they must baptise and howe they must baptise Go ye into all the world saith he vnto his disciples and preach the Gospell to euerie creature Mar. 16.15.16 he that shall beleeue and be baptised shall be saued and he that wil not beleeue shall be damned And againe Mat. 28. all power saith the Lord is geuen vnto me in heauen and earth 18.19.20 Goe therefore and teach all nations baptizing them in the name of the father the sonne and the holy ghost teaching them to obserue all thinges whatsoeuer I haue commanded you 223 Papisticall vntruthes concerning baptisme THe doctrine of the Church of Rome is that baptisme doth confer grace and wash away our sinnes euen by the very washing onely of the water though there be no good motion of faith or beliefe in the harte of him that is baptised For thus they saye that besides the giuing of the outward signe there is no good motion
grauen image Ex. 20.4 neither shalt thou bow downe to worship it The church of Rome saith it is godly to haue the church ful of images and to kneele downe before them to sette vp candels vnto them and with incense to honor them The scriptures teach vs that Christ by once offering himselfe on the crosse made perfecte for euer all them that be sanctified He. i0 i4 yet by the Church of Roome are they horrible heritickes that say there is not dayly sacrifice propitiatory for our sinnes in their Masse The scripture saith in the vse of the Lords supper Ma. 26.27 Drinke yee all of this The Papists say it is heresie to affirme that the laye people shoulde drinke of the Lords cuppe Moreouer our Sauiour Christ instituted a sacramente of thankesgiuing as he saieth doe this in remembraunce of me They make it a sacrifice propitiatorye for the quicke and the dead hauing not one sillable of Gods word for the same Christe gaue breade they say there is no breade Christ gaue wyne they saye the substance of the wine is cleane vanished away Christ sayd when he gaue bread this is my body and when he gaue wine this is my bloud they say when the one or the other is giuen that it is both the bodie bloud I omit their mixing of diuerse corrupt doctrines their vnfruitefull and dangerous ceremonies I omit that they haue made it a common marchandice to buy◠soules out of purgatorie and how◠they haue made of this heauenly mysterie a perpetuall matter of idolatrie by leading the people in their eleuations to worship the creature in steede of the creator For if it should be throughly declared how they haue wrested and wroung the wordes of Christes institution it might seeme to al men that haue the feare of God very maruelous but this which hath beene spoken may suffice 247 The keyes of the kingdome of heauen are all one with the power of binding and loosing of remitting and reteining sinnes AS God to teach Pharao what he would doe in Egypt by 7. yeeres of plentie 7. yeeres of famine did vse two sundry dreames of kine and eares of corne the surer to resolue him of his purpose in the same so Christ to teach vs what he doth for mankind in ordeyning the ministerie of the worde and Sacramentes vseth two similitudes the one of keies the other of binding and loosing that we may knowe the better the fruite and force of it Touching the keyes he speaketh of heauen as of a house whereinto there is no entraunce for men vnlesse the doore be opened Mat. 16.19 Nowe we all of Adams race are shut out of heauen as Adam our progenitor was out of Paradice through our offences and sinnes For no vncleane thing shall enter into it Reu. 21.27 Io. 3.16 But God of his loue and fauour towardes vs hath giuen vs his Sonne his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue eternall life which is the inheritance reserued in heauē for vs. 1. Pet. 1.4 Ro. 10.14 We cannot beleeue vnlesse wee heare his word We heare not his word vnlesse it be preached Wherefore when God the father sent his sonne Christ and Christ sent his Apostles Luk. 4.18 Esay 61.1 Mar. 16.15 Lu. 24.27 as his father sent him to preach his worde to men that they who repented and beleeued in Christ should haue their sinnes forgiuen them the faithlesse and vnrepentant should not be forgiuen then he gaue authoritie as it were to open heauen to the faithfull and to shutte it against the wicked Which office to shut and open because in mens houses it is exercised by keyes 2. Kin. 18.18 Esa 22.22 the stewarde of the house is said to haue the keye of it to open it to shut it therefore Christ the principall steward of Gods house is said to haue the keye of Dauid Reu. 3.7 he gaue his Apostles the keyes as it were of the kingdom of heauē when he made thē his stewardes to shut out to let in 1. Co. 4.1 Ro. 5.12 Ro. 6.23 Pro. 5.22 The other similitude of binding loosing is to like effect For we are al by nature the children of sin therfore of death Nowe sins are in a manner the same to the soule that cordes to the bodie the endlesse paynes of death that is 2. Pet. 2.4 1. Pet. 3.19 the wages of sinne are like to chaines wherewith the wicked are bound in hell as in prison Frō these cordes of sin chaynes of death eternal mē are loosed by christ whē their sins be remitted their sins are remitted if they beleeue in him If they beleue not their sins are reteined whose sins are reteined they cōtinue bound For he that beleeueth not shal be condemned Io. 3.18 he that beleeueth shal be saued None shal be cōdemned but they whose sins are reteined to bind them with the chaynes of darknes none saued but they whose sins are remitted and the cordes vnlosed by which they were holden 2. Co. 2.16 Wherefore sith the gospell is preached to this end a sauour of life to life vnto beleeuers Esay 61.1 vnto the vnbeleeuers a sauor of death to doth as we reade of Christ that the Lord sent him to preach deliuerance to the captiues and opening of prison to them that are bounde in like sort his ministers whom he sent to preach it are saide to binde and loose Mat. 16.19 18.18 Io. 20.23 to retain and remit sinnes So that both these kinds of speech import the same that is signified by keyes For to bind and to reteyne sinnes is to shut to loose and to remit sinnes is to open the kingdome of heauen 248 There dwelleth no goodnesse at all in our flesh IT is the part of a good Christian and a wise man to know himselfe and to knowe the nature of this flesh which we beare about with vs which fighteth alwayes so mightely against the spirite to know the waywardnes of our heart and the weakenes of our minde But many which neither knowe God nor thēselues are so far frō this that they thinke al their ability is of thēselues that they haue iudgemēt the light of reason and the ordering of their owne ways c. But we must humble our selues vnder the mightie hande of God and acknowledge that we are nothing Ro. 7.18 We must confesse with S. Paule I knowe that in me that is to say in my flesh dweleth no good Our Sauiour Christ sayth Io. 3.6 that which is borne of the flesh is flesh and that which is borne of the spirite Gen. 8.21 is spirite And God sayth The imaginatiō of mans hart is euill from his youth He hath made vs not we our selues he knoweth vs and not we our selues This is his saying and his iudgement of vs and this wee finde true For our will is froward and our
vnderstanding blinde Therefore saith the Prophet O Lorde I know that the way of man is not in himself Ier. 10.23 neither is it in man to walke and direct his steppes Salomon also sayeth that the steppes of man are ruled by the Lord Pro. 20.14 how can a man then vnderstand his owne way S. Paul confesseth to the Corinthians 2. Co. 3.5 that he is not sufficient of himselfe to thinke any thing as of himselfe but that his sufficiencie is in God Without mee sayth Christ ye can do nothing Io. 15.5 It is God that worketh in you both the will the deede euen of his good plesure It is god the disposeth our goings turneth our hearts Phil. 2.13 as seemeth best vnto him He is able to make of the stones in the streete children vnto Abraham Mat. 3.9 The consideration whereof ought to leade vs to seeke helpe and comfort by continuall prayer at the hande of God Col. 4.2 249 The flesh lusteth contrary to the spirite and the spirite contrarie to the flesh WHen the spirite seeketh wholy to obey God the flesh withall his might rebelieth against the same in so much that the godly man who onely seeketh the glorie of God is constrayned to abide manye assaults of the flesh the deuill The flesh flyeth the crosse and desireth rather ease and pleasure and seeketh by all meanes to withdraw a man from the obedience of God The fleshe as Saint Paule sayth lusteth contrary to the spirite Gal. 1.17 and the spirite contrary to the flesh these are contrary one to another so that yee cannot doe what ye would The flesh sayeth they that speake the trueth shall haue many enemies but they that can dissemble shall easily enioy the fauour of men But the spirite sayth Iam. 4.4 He that wil be a friend of this worlde is an enemie vnto God The flesh saith to confesse Christ before men is not wtout daunger The spirit saith Mat. 10.32 He that acknowledgeth me before men him wil I acknowledge before my father which is in heauen The flesh saith take heede how thou speake of the gospel of Christ for if thou be cast into prison for the same how canst thou defēd thy cause The spirite sayth Mat. 10.19 Mar. 13.11 Lu. 12.11 when they deliuer you vp take no thought how or what ye shall speake for it shal be giuen you in that houre what ye shall say The fleshe sayeth it is a harde thinge to fall into the hands of men The spirit saith it is a horrible thing to fall into the hand of God He. 10.31 The flesh saith let a man looke well alwaies to himselfe The spirit saith he which loueth his life shal lose it Io. 12.25 The flesh saith it is pleasant to enioy the pleasures of the world and lustes of the heart it is paine to mortify and kill them The spirit saith Luc. 6.24 Wo be to you that are rich for ye haue receaued your consolation Wo be to you that are ful for ye shall hunger Woe bee to you that nowe laugh for yee shall waile and weepe The flesh saith he is a wise man and like to come to preferment that will seeke to please God and man The spirit saieth No man can serue two Maisters And againe If I should please men Mat. 6.24 Gal. 1.20 I were not the seruant of Christ For if any man loue this Worlde the loue of the Father 1. Io. 2.15 is not in him FINIS