CERTAINE FRVITFVLL INstructions and necessary doctrines meete to edify in the feare of God Faithfully gathered together by Iohn Frewen Minister of the word of God Whereunto is added a Table wherein the reader may easily find out the principall matters conteined in this booke 1. Pet. 4.10 Let euery man as he hath receaued the gift minister the same one to an other as good disposers of the manifold grace of God 1. Io. 4.1 c. Dearelie beloued beleeue not euery spirit but trye the spirits whether they are of God for many false Prophets are gone into the world AT LONDON Printed by Iohn Winder for Thomas Chard 1587. To the right worshipfull and his approued good freindes M. Tho. Couentry and M. Leonard Iefferis of Hill and Earles Crome within the county of Worcester and to the vertuous Gentlewomen their wiues I.F. wisheth earnest zeale to the glorious Gospel of Iesus Christ perseuerance and practise thereof vnto the end and in the end health in this life and in the life to come euerlasting ioy felicity through the same our only sauiour the sonne of God OVR Lord Iesus Christ right worshipfull and right deare in the Lord hauing no small experience of the malice and subtle practises of the enemy of our saluation I meane the diuell and knowing that he would leaue nothing vnattempted whereby his disciples might be seduced from the truth of his doctrine he carefully in his gospell geueth them this forwarning Mat. 7 1â— that they should take heed and bewarre of false Prophets which shoulde come to deceaue them and as rauening wolues to deuoure their soules The which warning was neuer more necessary then in these our daies For as there is nothing more pretious in this world then the blessed and heauenly doctrine of the word of GOD and as there are no persons more worthy to be accompâ—ed of then such to whom the Lorde doth geue the spirite of wisdome to open and impart this treasure vnto vs So on the other side there is nothing more daungerous and infectious to the children of God then corrupt false doctrine and no persons more to be hated and speedily auoyded then wicked and lying teachers whom Sathan thrusteth into the Church to blemishe that pretious pearle and means of our saluation Heare not saith God by Ieremy the woordes of the Prophets Ier. 23.16 that prophecy vnto you teach you vanity They speake the vision of their owne heart and not out of the mouth of the Lorde Verse 26. And againe howe long doe the Prophets delight to prophecy lyes euen prophecying the deceit of their owne heart Sathan himselfe the father and founder of al lying and false teaching vsed the same course in Paradice For when God had said vnto Adam Gen. 2.17 3.4 In what hower soeuer thou shalt eate of the fruite of this tree thou shalt dy the death the olde crafty serpent seeking to seduce man from God said nay you shall not die the death but you shal be like vnto God By which glose false interpretation of gods word he pulled them cleane from the obedience of Gods holy will and commaundement to their own vtter ouerthrow heauy iudgement By such like falsehood hee tempted Christ himselfe to make him conceaue ouer great confidence of the prouidence of God towardes him Mat. 4.6 Ps 91.11.12 It is written saith he that he will giue his Aungelles charge ouer thee and with their handes they shall lift thee vp least at any tyme thou shouldst dash thy foot against a stone By like craft of lying and by false sence peruerting the word of God he from time to time instructeth his Messengers and false Proph. to abuse deceaue the simple people of god that be not wel taught by his holy spirit how to withstand them The which false proph to the end they may be discouered and taken heed of it greatly behoueth all Christians that looke to be saued by the death of Christ to bewar whoÌ„ they beleue to haue recours to the rule touchstone of the holy scriptures which is the perfect directory wherby all truth of doctrin is examined wherby we may try and proue the spirits whether they bee of 1. Io. 4.1 2. Pe. 1.20 god For why the whole scripture as saint Paule saith is giuen by inspiration of God is profitable to teach to coÌ„uince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect to al good works Search the scriptures saith our sauiour Christ for in them ye thinke to haue eternal life and they are these that testify of me Io. 5.39 Thy worde is a lantern vnto my feete sayeth the Prophet Ps 119 i05 Pro. 30.5 and a light vnto my paths Euery word of God is pure saith SalomoÌ„ he is a sheeld to those that trust in him We find not any thing in this world how pretious soeuer it bee that is worthy to haue the word of God compared vnto it for it surmounteth infinitely and beyond reason all things which are and may bee imagined to be excellent and pretious also there is nothing in this world how pretious soeuer it be but doth participat with earth and needeth to be purged cleÌ„sed froÌ„ his drosse superfluities before it caÌ„ be pure but the word of God is clean of it selfe neither hath nor caÌ„ haue any dros for it procedeth not froÌ„ a furnace but froÌ„ the mouth of God which neither caÌ„nor will bring forth any woorke but it shal be so perfect as it ought to bee and wherein nothing may bee amended Hee that is of God saith our sauiour heareth Gods word And again Io. 8.47 Io. 10.27 My sheepe heare my voice I know them they will follow me a stranger they will not follow Now if the aduersaries of the gospel I meane the Papistes would willingly as becommeth Christians submit themselues to this tryer of all truth of faith holinesse which is the worde of God If they would as Christes sheepe heare the voyce of their shephearde Then should they know that nothing is to be added or taken away from the word of God Deu. 4.2 31 Io. 20.51 Then would they say with S. Iohn so much is written that if we beleue we haue saluation by the name of Christ Then woulde they say with S. Paule that the scriptures can make vs wise to saluation 2. Tim. 3. Ambrose And then would they with Ambrose condeÌ„ne all newe doctrine which Christ hath not taught because Christ is life to all beleeuers But because they haue eares hear not eyes see not hearts and yet cannot vnderstand the truth nor find the way of saluation therefore they keepe the scripture in an vnknowen tongue from the coÌ„mon people make it little lesse theÌ„ heresy to haue it in their tongue therefore they so greatly disgrace discredite the Scriptures as vnsufficient
of the lawe as do the hypocrites the superstitious and Idolaters but to th' end we may receaue and learne wisedome of God through his grace and goodnesse whereby we knowing him maye walke in his feare 95 The scripture must be read with reuerence THe readers of the scriptures must be searchers and not corrupters wresters dreamers or superstitious murmurers For the Scriptures do not require anye searching but that which is godlye humble and desirous to knowe and embrace one trueth onelye otherwyse a man maye fynde some whiche reade the Scriptures but not to searche out Gods trueth but rather to hinder the same Euen soe Herode inquired out the trueth out of the scriptures concerninge the place where Christ should be borne Mat. 2.4 not to the end he might worship him but rather to destroy him Also the Pharesies said not to Nicodemus beholde what is writeÌ„ in the scripture coÌ„cerning christ but they said search looke for out of Gallilye riseth no Prophet So in like manner wicked and vngodlye Io. 7.52 men do search the scriptures to corrupt the same to their owne destruction 96 Faith in Christ IT is very necessarie for christians to know first wherof faith in christ doth come what wee must beleeue concerning Christ and in what faith in Christ is to be continued and confirmed Ro. 10.17 Faith the Apostle saith commeth by hearing and hearing by the word of God Secondly if so be faith commeth by hearing of the worde of the Lord and if it be our parte to abide in the same and that wee ought not to beleeue anye other thing then the verye same which is set before vs by the worde whereby wee conceaue faith and beleeuing in the which wee abide very foolish are they which at this day say they knowe not what to beleue and what not for if so be they were abiding in the word of the Lord they shoulde knowe what to beleeue but because they haue already applyed their eares and minde to humaine doctrine it commeth to passe that they being ignorant of Gods trueth are carried about with euery winde of doctrine the which is forbidden by the holy ghost Eph. 4.14 Thirdly this also is manifest in what christian fayth ought to bee maintained and confirmed Io. 8.31 when our sauiour Christ saith that they which continue in his worde are his true disciples So that we must abide in that from which wee haue conceaued our faith We are begotten by the worde of truth thorough faith Iam. 1.18 by the same we are strengthned and confirmed 97 Christ hath freed vs from the lawe OVr Lorde Iesus Christ was sent to redeeme them that were vnder the lawe that wee might receaue the adoption of sonnes Hee was moreouer our peace when hee shedde his bloud to wype out all our sinnes Gal. 4.5 to deliuer vs from all our debtes when he became a curse for vs and was become subiect to all reproch to couer all the faultes which we had committed And whereas God was our enemie as also we on our partes were enemies to him in Christ may wee beholde our agreement Eph. 2.14.15.16 and so likewise the attonement which was made and accomplished 98 There is no chaunge in God WHereas it pleased God to hide the witnesse of his Gospel for a season from the Gentilles and afterwarde to haue it preached throughout all the worlde and chuse such a fitte time for it as hee had determined in his secrete Counâ—â—â— we must not saye that he is chaungeable therefore Iam. 1.17 but wee must learne to worshippe and reuerence him in his prouidence with all humblenesse confessing that nothing proceedeth from him but most iustly and most wisely 1. Tim. 1.17 and that whatsoeuer hee hath once determined and whatsoeuer he doth cannot be controlled 99 The will of God must be our rule WE must not giue our selues too much to our lustes as by nature we are prouoked thereunto but alwayes wayte vpon God to see what his good will and pleasure is and with patience and quietnesse wayte for the same and although manie thinges fall not out as wee would haue them but wee thinke to our foolish reason that God shoulde haue doone other wise yet must we bridle our selues and shewe that obedience vnto God that his counsell may be a sufficient rule for vs 1. Ti. 2.7 remembring also that God hath his due time and it is not for vs to appoint him a time when hee shall doe what he hath to doe this authoritie and office of commaunding is not in our handes Act. 1.7 neither is it in vs to knowe the times and seasons which the father hath put in his power 100 Howe the way is opened for vs to pray AS often as the goodnesse of God is witnessed vnto vs and be promiseth vs his grace although we be wretched sinners As oft also as wee heare that our sinnes were forgiuen vs by the death and passion of our Lorde Iesus Christ and that then payement was made for all our debtes Col. 2.14 and the obligation that was against vs dispatched and rent in peeces and God made at one with vs. We haue the way opened vnto vs to pray vnto God as also the Lorde sayeth I will saye vnto them which were not my people Hos 2.23 thou art my people and they shall say thou art my God therefore so soone as our Lorde GOD maketh vs to taste his goodnesse and promiseth vs that euen as he sent once his onely sonne vnto vs so nowe he will accept vs in his name wee neede not doubt to come vnto him for it is asmuch as if he commaunded vs to praye and the one hangeth vppon the other 101 The drift of the Scripture THe whole course of the scripture teacheth vs especially and aboue all thinges that wee shoulde not doubt but assure our selues and vndoubtedly beleeue that God is mercifull louing and patient Iam. 1.6 that he is neither dissembler nor deceauer but that he is faithfull and true and keepeth his promise yea and hath performed that he promised in deliuering his onely begotten sonne to death for our sinnes Luk. 1.69 that euerye one that beleeueth in him might not perishe but haue euerlasting life Io. 3.16 Here we cannot doubt but GOD is pleased with vs that hee loueth vs in deede that the hatred and wrath is taken away Ro. 4.25 seeing hee suffered his sonne to die for vs wretched sinners 102 We are assured of the fauour of God GReat cause haue wee to yeelde most heartye thankes vnto our good God forasmuch as it hath pleased him to deliuer vs from this monstrous doctrine of doubting wherein we were noussed in the time of ignorance so that wee can nowe assure our selues that the holy ghost cryeth bringeth foorth in our harts groninges that cannot bee expressed Ro. 8.26 We are commanded in the gospell to beholde not our owne
no outwarde deede at all 118 The blasphemy of the Papistes concerning sinne THE Papistes can say well ynough that if a man consent vnto euill that is to say if be lust after it in such wise as he would faine doe it if occasion serued they graunt that such a consent is a damnable sinne But if a man haue anie euill liking so hee consent not throughly to it the Papistes saye it is no sinne at all which is false It is sayde thou shalt loue the Lorde thy GOD Deut. 6.5 Mat. 21.37 Mar 12.30 Luk. 10.27 with all thy heart and with all thy strength What is meant by minde and strength God hath not limited the loue that wee owe vnto him that it should be onely in our heartes and mindes but he sayeth that our witt reason and vnderstanding and all our strength that is to saye all our powers and abilities that wee haue in our nature must bee also thoroughly applyed thereunto Nowe then if a man conceaue anye euill although he consent not to it nor yeelde his affection fully thereunto can he bee sayde to loue God with all his mind No if a man haue neuer so little a peece of himselfe inclyning to corruption although with all the rest hee endeuour himselfe to accomplish the lawe yet doeth hee loue GOD as he ought to doe No vndoubtedly for sinne is nothing else but a transgressing of Gods lawe Therefore wee may conclude that all the vayne thoughtes which prouoke vs vnto euill are sinne and that we are guiltie of them to God warde vnlesse he beare with vs of his infinite goodnesse But he forgiueth them to those that are his Neuerthelesse it be hooueth them to acknowledg it for sinne and whosoeuer doth flatter himselfe hee doeth but prouoke Gods wrath and couer the mischiefe to his owne damnation For in the ende his hypocrisie must be discouered and made manifest to be punished with all the rest 119 Sinne doth bring death with it WHere sinne raigneth we shall finde nothing but the wrath of God which bringeth with it death Therefore it is only mercie which reconcileth vs vnto God that therewithall we might be restored to life God so loueth the worlde that he gaue his only begotten sonne Io. 3.16 that all that beleeue in him should not perish but haue euerlasting life Ro. 5.10 If any demand in whom this loue is founded the Apostle Paule answereth that it is founded in the purpose of his will Notwtstanding this maner of speech seemeth to be contrarie to many places of the scriptures Eph. 1.5 which place the first principall foundation of Gods loue towardes vs in Christ and doe shewe that without him we are displeasing and hatefull vnto God But we must remember that the hidden secret loue with which God hath loued vs because it springeth from his eternall purpose is aboue all other causes but that his grace which hee would haue to be made manifest vnto vs and by which we haue assurance of saluation beginneth at the reconciliation made by Christ For seeing we must needes graunt that hee hateth all sinne and wickednesse howe can we assure our selues to be in his loue and fauour vntill our sinnes are cleane put awaye for the which he is iustly angrie with vs Thus the bloud of Christ must be the meane to make God fauourable vnto vs before wee can haue any maner of feeling of his fatherly loue and clemency 120 We must confesse our sinnes vnto God GOd it is alone whom wee haue and do offende who knoweth our hearts deedes and determinations remitteth or punisheth sinnes and hath giuen his sonne vnto vs an high priest and one eternal sacrifice Therefore must we come to God the Father through Christ and that with the same wordes which hee hath giuen vs teaching vs to confesse our sinnes saying Mat. 6.12 Luk. 11.4 Forgiue vs our trespasses as we forgiue them that trespasse against vs. And after this sorte may all the faithfull in all their trobles and at all times and in euery place confesse themselues to God both secretly and openly Secretly when ech man prayeth alone and confesseth his sins to God Openly when anye man in the Church togeather with the whole congregation prayeth and confesseth the same And there are manye examples in the holye Scriptures of those who confessed themselues vnto God and not onely craued but also obteyned of him forgiuenesse of their sinnes But on the contrary part there are no examples of anye which confessed themselues to Laye men or Priestes for this honour belongeth to GOD alone whiche hath giuen vs his sonne to bee our highe Priest who heareth sufficiently the confession of all the faithfull so that there is no neede to substitute any in his roome to heare them For who so euer with a true fayth from the bottome of his heart confesseth his sinnes in this manner to God the Father and to his sonne our only chiefe Priest Christ Iesus crauing his grace and mercye they vndoubtedly receaue ful remission of all their sinnes If wee confesse our sins 1. Io. 1.9 sayeth S. Iohn he is mercifull to forgiue vs our sinnes Wherefore seeing it is thus as by the truth it is confirmed they then which confesse their sinnes to God and to his sonne our Lorde haue obteyned full remission of the same so there is no neede to vse the Popish confession of the romish Synagogue 121 Faith is the meanes whereby remission of sinne is promised FOrasmuch as God hath promised remission of sinnes to the repentant sinner by no other meanes nor condition but only faith in christ therfore excluding al other meanes conditions of mans working we saye that what repenting sinner soeuer beleueth in Christ hath already to himselfe and needeth not to seeke to any preist perpetuall assurance of remission not for this time or that time onely but for euer Ro 8.1 For the promise saith not he that beleeueth in Christ shal be pardoned this time so he sin no more neither doth say that the law is staied or the sentence repriued but saith plainly that the lawe with the condemnation thereof and sentence is condemned shall neuer ryse again to them that be in C. Iesus Act. i0 43 and promiseth indeterminatly without limitation forgiuenes of sins to all that beleeue in his name And likewise in an other place the scripture speaking absolutelye saieth sin shal not haue dominion ouer you and addeth the reason why saying Ro. 6.14 for ye are not vnder the lawe but vnder grace Adding this lesson withall as it followeth in the same place not that sinners shoulde sin more therefore beecause they are vnder grace but onely that weake infirmity might bee relieued broken censciences conforted and repenting sinners holpen from desperation to the praise of Gods glory for as God forgeueth not sinners because they should sin so neither doeth infirmity of falling diminish the grace of Christ but rather
entrance then a way out except it be to his euerlasting destruction for his horrible presumption 113. Sinne is not of God IN the beginning of all thinges god made man not in such sorte as hee now is in miserable a bond slaue of sinne and death but excellent holye iust and good but through his owne fault and transgression of gods laws he fell into sinne punishment death hell and into the verie power of the diuel And hereby it is manifest that sinne was neither created nor commaunded by God but forbidden because god gaue vnto man a good and holy commaundement wherewith he forbadde him that fruit which being eaten woulde bring sinne death and damnation We must not now busily dispute and curiously search why god gaue this commaundement of not eating vnto man when notwithstanding he was not ignorant of the euent or of that which would come to passe or for what cause he gaue the deuill power to tempt and deceaue man Or wherfore God did not mightily keepe man from falling c. For the holye Ghost by the mouth of Paule reiecteth such kinde of questions and findeth great fault with them 1. Tim. 4.7 6.20 2. Tim. 2.16 Tit. 3.9 sharpely reproueth and condemneth them Wherefore the best and wisest waye is to beleeue that God is iust and to confesse that he willeth not that which is euil much lesse doth euill 114 The first steppe to the grace of God is to confesse our sinnes THey are incurable who hauing n◠feeling of their sinnes despise the grace of God Therfore it is horrible blindnes to be ignorant of our blindnes euen as not to knowe our sicknesse is almoste a disease vncurable And as the firste steppe to recouer health is to acknowledge our infirmitye euen so the firste steppe to the grace of God is to know our vngodlines and ignorance To this effect appertayneth that which S. Iohn sayth 1. Io. 1.8 If we confesse our sinnes he is faithfull and iust to forgiue vs our sinnes and the bloude of Iesus Christe his sonne shall clense vs from all iniquitie In the verye chosen and deare children of God there surely is much sinne But it is taken awaye it is not imputed neither doth it remaine in the wicked onely there remaineth sinne and damnation There is therefore a passing sinne and a remaining sinne To this effect pertaineth this saying he that beleeueth in the sonne hath euerlasting life and he that obeyeth not the sonne shall not see life Io. 3.36 but the wrath of God abydeth on him Let vs therefore beleeue in the sonne of God let vs confesse vnto him our sinnes that we being illuminated by him and absolued from our sinnes may come at the last to that light which no man can attayne vnto 115 Sinne is not of Gods creation in man but of the diuels procurement WHereas sinne is in mans nature it is not of Gods putting in by creation but by reason that Sathan did spread his naughtinesse further abroad at such time as man was beguiled by his wilines to disapoint the benefyte of God And thus it appeareth that the Deuils became accursed of them selues and that their being cruell full of rebellion full of lying and full of wickednes came altogether of their turning awaye from their creator as the scripture teacheth vs. 2. Pet. 2.4 Yet for all that they cease not to be alwaies vnder the hand of God And therefore what a thinge were this if we had not the knowlege therof For whē it is said that the diuel is the prince of this world it were inought to make vs afrayd if so be we knewe not that there is a bridle alofte which reineth him backe and hindereth him of doing that which he would For if Sathans power were not limited he would out of hand haue his full fling at vs Wee know he desireth nothing but our destruction according also as he is our deadly enemy so that he goeth about like a roring lyon seeking to deuour vs. 1. Pet 5.8 So then one of the necessariest articles that we haue is to knowe that the diuel is helde shorte and that howsoeuer he play the cruel enimie against our saluation yet can he do nothing further then is permitted him from aboue 116 What ought to be considered in originall sinne IN the consideration of originall sinne the corruption of sinne it selfe is firste to be considered the strength whereof is so great that through the corruption thereof the image of God is destroyed in vs and in stead of righteousnesse and holinesse there is placed vnrighteousnesse and vncleannesse secondly the guilt is to be considered whereby God if he would might haue counted them for sinnes vnto death but God was reconciled vnto Adam yet not in such wise notwithstanding that he tooke from him all sinne and corruption that afterwarde hee shoulde not be sinnefull corrupt and mortall for hee left him in the same case of nature wherein he was then sette but hee was so reconciled vnto God that he doeth not followe his accusation nor pursue his right but rather doth not impute vnto him his vices and corruption to condemnation There remayneth then in Adam corruption and floweth into vs his children by corruption gotten by inheritaunce Gen. 8.21 The Lorde sayeth Genesis 8. that the imagination of mans heart is euill euen from his youth Who can make that cleane sayeth Iob which is conceaued of vncleane seede Iob. 14.4 Beholde I was borne in iniquitie sayeth the Prophet and in sinne hath my mother conceaued me Ps 51.5 Euerlasting death Gen. 3.15 whereunto all men through sinne remaine subiect remayneth in the vnfaithfull Heb. 2.15 but from the beleeuers it is taken awaye by the blessed seede 117 Three degrees of faultinesse in sinne without the act THere are three degrees of faultinesse in sinne although it come not to the outwarde acte The first is a fleeting imagination or thought which a man conceaueth by the beholding of any thing for thereupon some one toye or other wil come into his head Or else although he see nothinge yet notwithstanding his minde is so tickle vnto euill Gen. 8.21 as it carieth him hither and thither and maketh manye fancies to runne into his head And without doubt the same is a faultinesse but yet it is not imputed to the beleeuers for sinne The seconde degree is that vppon the conceiuing of such a fancie we be somewhat tickled and feele that our will swayeth that waye and although there be no consent or agreeing vnto it yet notwithstanding there is some inwarde pricking to prouoke vs vnto it Nowe this is a wicked sinne and as it were alreadie conceaued afterwarde followeth consent when wee settle our will vppon it so as there is no lett in vs for the performaunce of the euill but the want of occasion and opportunitie and this is the thirde degree For then is the sinne fully shaped in vs although there be
beare If a poore silly sparrow as Christ assureth theÌ„ falleth not to the grounde without their father that is in heauen 1. Cor. 10.13 Mat. 10.29 they are perswaded that they are far more pretious in the sight of god theÌ„ all the sparrowes in the worlde and therefore that an haire shall not fall from their head without his wil and pleasure The example hereof euidently appeareth in Iob and in the Apostles of Christ The deuel couldâ— not vexe Iob vntil it was graunted him by God Sathan desired to sifte the Apostles as men vse to sifte corne but Christ prayde for them that their faith might not fayle Yea a legion of deuils were not able to hurte a heard of hogges Luk. 12.32 but by the permission of Christ This comfort neuer faileth and when the faithfull betake themselues to this defence they maye be truely sayd to rest vnder the shadowe of the most highest Mat. 19.29 They which refuse persecution offered for Christ his sake cannot be his true disciples but shewe them selues to haue been hypocrites and dissemblers 147 The fauour of God the onelye foundation of consolation EXcept God be gratious vnto vs although all thinges looke pleasantly vpon vs yet no certaine trust can be conceaued And on the contrarie part his onely fauour is a sufficient solace in all sorrowe and a strong defence against all tempestes of aduersities And hereunto appertaine many testimonies of the scriptures where the Sainctes trusting to the only power of God dare despise what soeuer thing commeth againste them in this world Though I should walke through the valley of the shadowe of death I will feare no euill saith the prophet for thou art with me In the Lorde put I my trust Ps 11.1 how say yee then to my soule flye to your mountaine as a byrde I will not saith hee be afrayde of ten thousand of people that shoulde beset mee rounde about Ps 3.6 For there is no power vnder heauen or aboue heauen that can resiste the arme of the Lord therefore he being our defender noe harme at all is to be feared 148 The will of God is alwaye iuste although we see not the reason thereof THe wil of God although the reason therof be vnknowne vnto vs is to be counted iust For the Lord hath his right takeÌ„ from him if he be not at liberty to doe with his creatures as he seemeth best This seemeth hard to the eares of many And there are also some who alleadge that God is put to great reproch if such libertie be geuen vnto him as though they with their disdainefulnes were better diuines then the holy Ghost who hath appointed this rule of humility to the faithfull that they shoulde wonder at the power of God and not esteme it after their own iudgement The Apostle Paule represseth this arrogancie of striuing with God in his Epistle to the Ro. by a most fiue similitude wherein he seemeth rather to haue alluded vnto Esay then Ieremie Ro. 9.20 Esay 5.9 Ier. 18.9 6. For nothing else is taught in Ieremie then that Israel is in the hand of the lord so that for his sinnes he may breake him in peeces as a potter may his earthen vessell But Esay goeth higher saying wo bee to him the gainesayeth his maker namely to the pot that striueth with the potter shall the clay say to the potter what makest thou c. And surely there is no cause why a mortall man shoulde preferre himselfe before an earthen vessel wheÌ„ he compareth himselfe with God 149 Through faith our sinnes are forgiuen WHo soeuer beleeueth in Christ is not iudged that is to saye by the grace and mercy of God he is saued the sentence of deserued condemnation also being taken awaye So the Apostle sayth there is noe condemnation to those that are in Christe Iesus Ro. 8.1 Mar. 16.16 And whereas our sauiour Christe affirmeth that al the faithfull are out of perill of death we may therby gather howe necessarie the certainety and stability of faith is to take away the trembling and oppressing feare of conscience Hee pronounceth that there is no condemnation Io. 3.18 so soone as we beleeue and therfore if for faithes sake a man is not iudged as the truth it selfe plainely affirmeth where is then indulgences and pardons Where are the Romish satisfactions And where is the fayned fyre of purgatorie and such like humaine imaginations and deuises Surely they are vanished away and perished for euer For the truth hath said which ought neuer to be forgotten that who soeuer beleeueth in him hath euerlasting life Io. 6.47 150 Of the true knowledge of God THere is but one God in essence or nature which is the father of whom are all thinges and we in him Ier. 23.33 The same God is inuisible and immartall 1. Tim. 17. He is in al places seeth all thinges and filleth the heauen and the earth He is almightie infinite and eternall he is the maker and preseruer of all thinges He is onely wise gentle iust true merciful The Lorde Exo. 34.6 the Lorde sayeth Moses is stronge mercifull and gracious flowe to anger and aboundaunt in goodnesse and trueth In this deuine essence three persons doe subsist Mat. 3.16 28.9 being truely distinguished from euerlasting in their seuerall properties the Father the Sonne and the holye Ghost But the comforter which is the holy Ghost whome the Father will sende in my name hee shall teach you all thinges and bring all thinges to your remembraunce which I haue tolde you Io. 14.26 These three persons are not three Gods but they are coeternall and coequall 1. Io. 5.7 Act. 17.23 distinct concerning their properties and yet without any manner of inequalitie being by nature so vnited togeather that they be but one God eternall infinite and most perfect in it selfe 151 The power and godhead of God are seene and howe AMongest the properties and persons which are in God which is one there is such distinction that to the Father we must attribute the beginning of working and creating we must holde him for the fountaine and spring of all things To the son we must attribute wisedome couÌ„sell Ps 33.6 the gouernment of things that are made To the holy Ghost we must attribute the power and efficacie of working executing And although that the eternitie of the Father is also the eternity of the sonne and of the holy Ghost for God could neuer be without his wisedome power and in the eternitye there ought neither first nor last to be sought yet is it not a vaine thing nor superfluous to obserue this order in the eternitie â—â— namely that we set the Father first in order and in the second place the sonne which commeth of him in the third place the holy ghost which proceedeth from them both For also the mind of euery one inclineth to consider first God afterwards his wisdome which springeth
when they are don syncerely by Gods true ministers and faithfull children then are they in deede the right clothing of his sheepe but when such false teachers do put on the same then are they counterfaite clokes to deceaue the simple Wherby we may perceaue that outwarde holinesse of life is not the onely true token of Christianitie The second Secondly they doe hide themselues vnder the sheepes clothing of ordinary power and authoritie long succession and lawefull calling to the ministerie vnder the which title like wolues they haue crept into the Church and from time to time most cruelly persecuted Gods good people and the doctrine by them taught The third Thirdly they are hid and couered vnder the goodly name and title of holy Apostolical Catholike church to the ende they might make men beleeue that all their doctrines traditions and deuises of newe worship proceeded not from themselues but were established by the perpetuall consent of the church and allowed by the sentence and interpretation of the holy counselles fathers doctors and yet beeing rightly and truely examined it is nothing so They tell vs that they haue their priuate Masse their half cōmunion their trifling ceremonies frō the Apostles And all this God knoweth they proue by full simple coniectures because Christ saide to his Apostles Io. 16.12 1. Co. 11.34 I haue yet many things to say vnto you but ye cānot beare thē now And because S. Paul said to the Corinth Other thinges will I set in order when I come And although it were true that they haue not deuised these things of thēselues but haue receiued thē al frō the Apostles and holy Fathers which thing their owne conscience knoweth to be most vntrue yet notwithstanding the same things so receiued they haue fowly defaced with sundry their superstitions They haue made them necessary to saluatiō they haue bound the people no lesse to them then to the lawe of God so haue they made thē snares for Christian consciences And therefore if it were so that the thing it self came frō the fathers yet the abuse thereof came from themselues and for the same they haue taught the people to breake Gods cōmandemēt Esay 1.22 Thus haue they mingled gods heauenly wine with their puddle water Mat. 23.24 Mat. 16.6 thus haue they strained gnats swallowed camels this is the very leauen of the Scribs Phariseis which Christ calleth hypocrisie Therfore if so be the thing it selfe they haue thus receaued in respect of substance be al one yet being thus abused in respect of their superstitions and deformities it is none one Furthermore as a Lyon is discouered by his clawes what garment so euer he haue vpon him euen so these spirituall wolues though they be couered with the clothing of Christes true sheepe The claws of the spirituall wolues yet if you looke vpon their clawes you shall quickly espie thē what they are The first One of their clawes is cōfidence in the holines of their life wherby they do not only aduance themselues as iust before God the worlde but also contemne despise al other Such a claw had the Pharisei that Christ speaketh of who in disdaine of the poore sinful but yet repentant Publican maketh his vaunt in this manner Lu. 18.21 I thanke shee O Lorde that I am not as other men are extorcioners vniust adulterers nor as this Publican c. Such are these religious men which in these dayes make their vaunts that they are not only able so far to fulfill the law of God that they may be accōpted righteous themselues but also that they haue their workes of supererogation and merites which may be solde and applyed to the benefite of other This is knowen to be the common doctrine of the church of Rome at this day A second clawe Another clawe of these countrfeited wolues is a certaine peculiar holinesse consisting in the obseruation of mans traditions and deuises of which cōmonly they make greater account then of the commandementes of God Such they were whom Christ sharpely reproueth saying Mat. 15.3 ye transgresse the commandementes of God by your tradition Such they are which account themselues holier then other and aboue all other take to themselues the goodly cloke of religious men because they liue after the rule of Benedicke Francis Dominicke c. or because they weare this or that fashion of apparell abstaine from this or that kinde of meates obseruing the choyse of dayes vowe of single life and diuers other like fancies of mans brayne in comparison whereof the commandementes of God are smally or nothing among them regarded The Phariseis sought to please men and to deceaue the people they taught them to walke in the wayes of their forefathers to beleeue as they beleeued to do as they had done They flattered them and saide you are the church of God Mat. 23.14 Luk. 20.47 Eze. 13.2 34.2 you are gods people you are the sonnes of Abraham you cannot erre you cannot be deceaued The Scribes and the Phariseis deuowred vppe widowes houses vnder pretence of longe prayers They gaue almes and made money of their almes giuing They fasted and made money of their fasting This did the Scribes and Phariseis the which although are dead yet their doinges continue still their name is taken away but their profession abideth As they made gaines of their prayers of their almes and fasting so doe the Papistes make great gaynes and waxe rich vnder pretence of holinesse They haue brought in a profession of wilful chastitie and forbidden mariage in some whole estate of men They haue forbidden to eate certaine meates vpon certaine dayes whereas God hath left meates as free to the choyse of man as hee left his sunne to shine freely to the vse of all men asnd they make free libertie for money to eate what euery man liketh They make money of purgatorie money of pardons money of their masses They make money of Peter and of Paule of the Apostles and Martirs of Christ himselfe These are they of whom S. Peter speaketh 2. Pet. 2.3 Through couetousnes shal they with fained words make marchandise of your soules If they be asked frō whom they had their Masse their inuocation of saincts prayer for the dead images their Deifying of Sainctes their erecting of alters vnto them their torches candlelights pilgrimages al the rest of their beggerly trash they are neuer able to aunswere one iot for the maintenance thereof out of the worde of God but wee will follow say they our fathers their traditions Beholde the groūd of Popish religion God giue them grace if it be his will that they may see their owne vanity that they may know that they are but miserable mortall men that a time shall come when their hypocrisie shall be disclosed that they may become godly be in deede the ministers of Christ disposers of
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
Iewes haue a vaile before their eyes leasts they should behold the glory of God in the face of Christ 161 Why our Sauiour Christ came in the flesh WHen as Gods iust wrath against sinne committed by our first parents was so greuous that no creature in heauen in earth was able in any parte to appease the same Io. 1.14 by the vnestimable goodnesse of God his onely and dearelibeloued sonne became a sacrifice to appease his wrath and displeasure and to reconcile vs vnto his Father and by his death and passion procured for vs reconciliation with his Father remission of sin righteousnesse before God Col. 1.20 and eternal life in heauen These be the fruits and benefittes that wee haue by Christs comming in the fleshe If the highnes and excellencie of the meane of our saluation in parte or in al could haue otherwise bin wrought the wisedome of God woulde neuer haue giuen his sonne to death to procure the same benefites for vs. But that he might declare howe odious and displeasant sinne was in the sight of God he let vs by this meanes vnderstand that the offence therof could not be taken away nor mankinde to him be reconciled but onelye by the bloud of the immaculate lamb Christ Iesus his sonne Good Christians therefore must assuredlye perswade themselues Ro. 5.10 that they haue reconciliation with God remission of sinne iustification before God sanctification of the holy Ghost Eph. 1.7 and the heritage of eternall life by the excellencie and fulnes of Christes death and passion onely onelye I say and by nothing els For as it was said before Christ is the onely full and perfect meane of our saluation 162 Faith in Christ the meane of our saluation THere is one onely meane whereby the benefites of Christes passion and victorie are applyed and do also redounde vnto vs and that is onelye faith in Christ Iesu and no other thing which faith it pleaseth almightie God to accept for righteousnesse And this righteousnesse it is which onely standeth before God and none other as we are plainely taught by the Scriptures and especially by the doctrine of S. Paule Which righteousnes thus rising of faith in Christ the apostle calleth the righteousnes of God Phi. 3 9. where he speaking of himselfe vtterly refuseth the other righteousnes which is of the law that he might be found in him not hauing his own righteousnes which is of the law but the righteousnes of Christ which is of faith Againe the same Apostle writing of the Iewes which sought for righteousnes and founde it not and also of the Gentiles which sought not for it and yet found it sheweth the reason why because saith hee the one sought it as byworkes and the law Ro. 9.30.31.32 came not to it who not knowing the righteousnes of god seeking to set vp their owne rightesonesse did not submitte themselues to the righteousnes which is of God the other which were the Gentiles and sought not for it obteined righteousnes that righteousnes which is of faith c. Also in an other place of the same epistle S. Paule writing of the righteousnes which commeth of faith calleth it the righteousnes of God in these wordes Ro. 3.25 whom God saith hee hath set forth a reconciliation through faith in his bloud to declare his righteousnes by the forgiuenes of the sins that are past c. By which righteousnes it is euident that the apostle meaneth the righteousnes of faith which almightie God now reueileth and maketh manifest by preaching the gospell but if wee desire to see yet more plainely this righteousnesse of God how it is taken in S. Paule for the righteousnes of faith and therfore is called the righteousnes of God because it is imputed onely of God to faith and not deserued of man In the same his chapter vnto the Romaines his words be manifest The righteousnes of God saith he is by faith of Iesus Christ vnto all and vppon all that beleeue 163 We are iustified by the grace of God in Christ and not by workes NO workes of the law can iustifie men that is to say in gods iudgment acquite and discharge them from sinne from accusation and damnation of the law reconcile them vnto God and make them perfect righteous good and blessed The grace of God alone in Christ Iesus doth these thinges and therefore hee that thinketh beleeueth and teacheth otherwise despiseth the grace of God maketh Christ vnprofitable and therefore maketh also the whole doctrine of the Euangelistes and Apostles voyde and of none effect For the Apostle Paule teacheth plainely that noe flesh shall be iustified in the sight of God by the workes of the law Ro. 3.20 For by the lawe commeth the knowledge of sinne but now without the law is the righteousnes of God declared by faith in Iesus Christ For all they that beleeue are iustified freelye by grace through the redemption that is in Christ Iesus Also in another place hee saith a man is not iustified by the workes of the lawe but by the faith of Iesus Christ For in Christ our Lord Gal. 2.16 as in the true and liuing sonne of God is inclosed fulnesse of grace and all heauenly treasures the which he keepeth not vnto himselfe alone but according to his pleasure and according to our necessitie he bestoweth them vppon vs so that wee shall not want at all anye of those thinges which are requisite vnto our righteousnes perfection and saluation Mat. 28.18 Mat. 11.28 All power is geuen vnto him in heauen and in earth For the which cause he calleth all men vnto him and will heale all our infirmities 164 Howe faith doth iustifye AS the passion of Christ serueth to none but such as do beleeue so neither doth faith as it is onelye a bare qualitye or action in mans minde it selfe iustifie vnlesse it be directed to the bodie of Christ crucified of whom it receaueth al his vertue And therefore these two faitâ— and Christ Iesus crucified must alwaies ioyntly concurre and go together As for example when the people of Israell were commaunded of Moses to looke vp to the brasen serpent neither coulde the serpent haue helpeâ— them except they had looked vp Num. 21. noâ— yet their looking vpwarde haue profited them vnlesse they had directed their eyes vpon the saide Serpent set vp for the same purpose for them to behold So our faith in like case directed to the bodye of Iesus our Sauiour is onely the meanes wherby the merites of Christ are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining vnto vs what this saith is and howe it iustifieth saith If thou shalt confesse with thy mouth the Lord Iesus Ro. 10.9 and beleeue in thy heart that god raysed him from death thou shalt bee saued c. Besides this what action â—â— qualitie so euer is in maÌ„ either
the true foode of life when it is spiritually eaten by the soule thorough the operation of the holy Ghost maketh vs apt to resurrection and in due time transformeth our mortall bodies to the likenesse of his glorious bodie Ro. 8.11 If the spirite of him that raysed Christ from the dead dwell in vs hee that raysed Christ from the dead shall also quicken our mortall bodies because that his spirite through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith the hunger therof is stayde and satisfied and as it is sayde to drinke when it receaueth that liquor wherewith the thirst is quenched euen so our soule is said to eate and to drinke when it receaueth that heauēly blessed foode of Christ Iesus crucified wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfied and appeased 228 The right vse and meaning of the Lordes supper WHen we see the bread and the wine in the Lords supper we knowe that they be creatures whereof wee haue beene wont to take nourishment and sustenaunce for our bodies but the same doe leade vs to the life of our soules and giue vs to vnderstande that we haue no life but in our Lord Iesus Christ The cause why the wine is added is to shewe that hee hath such vertue in him as wee need not to seeke any part of the things that we want any otherwhere but that he serueth vs for meate and drinke all Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne deserts but to cōfesse that we be like wretched dead mē which come to seke our life out of our selues therfore must be fayne to haue the flesh of our Lord Iesus Christ for our meate Io. 6.55 and his bloud for our drinke and all thinges in him which we want in our selues And the Sacramentes serue not to puffe vp with any presumption but to make vs walke in humblenesse our cōming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee must not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but we must haue our heartes wounded inwardly with greife that we haue offended and feele how dreadfull gods wrath is to the end we may be sorry in our selues and not haue any rest til he haue shewed vs where we shal find it that is to say in our Lorde Iesus Christ And when we come to the table of our Lorde we must take heede that we be so grounded in our Sauiour Iesus Christ 1. Cor. 11.27.28 as that forsaking all the fonde illusions of Sathan and all the deceites that he setteth before vs to turne vs away from the grace of god we may embrace our Lord Iesus Christ with the merits of his death and passion assuring our selues that it is he in whom wee haue the full performance of righteousnes and saluation 229 How we ought to be prepared to the table of the Lorde WE must not come vnreuerently to the table of the Lord nor thrust in our selues for such sacriledge shal not escape free But so oft as the holy supper is prepared for vs we must know that we are put in minde of our weaknesse and that God will helpe our infirmities And although this is done when the Gospel is preached vnto vs when we pray make supplications when we reade at home in our houses or heare anie matter for our saluation yet the supper is a speciall witnesse to vs that our God helpeth vs and when wee are as it were in the midd waye it serueth to make vs goe on forwarde to driue vs still to our God The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame For it were nothing to beginne in vs 2. Cor 3.5 vnlesse God continued to make vs feele his grace of the which wee haue a good certaintie in the supper and therefore woe will be vnto vs if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation For the which cause we haue neede to bee well grounded in faith 1. Cor. 11.28 repentaunce and loue that we may be partakers thereof And because we cannot chuse but knowe well ynough what weakenesse and feeblenesse there is in vs and that wee haue not all that were requisite for vs Io. 15.5 let vs pray to God to strengthen vs and to aduance vs and increase our faith and hope which we haue to euerlasting life let vs go thitherwarde as fast as may be and although we are not able to do it of our selues Io. 16.23 yet if we pray vnto God in the name of his sonne hee will not fayle to helpe vs. 230 Faith is the mouth of the soule whereby Christ is eaten THat faith is the mouth means whereby onely wee receaue and eate Christ to saluation it may easily bee prooued by Christes owne wordes in the holy Scripture For our Sauiour Christe vseth these wordes indifferently and as of one force and signification To beleeue in him to eate him to drinke him to come vnto him and doth attribute to euerie of these Io. 6.29.33.35 one and the same effect To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life sayeth Christ he that commeth to me shall not hunger vers 33. and he that beleeueth in mee shall neuer thirst He saith hee that commeth to mee shall not hunger therefore to come vnto Christ is to eat Christ Againe he saith he that beleeueth in mee shall neuer thirst therefore to beleeue in Christe is to drinke Christ To eate and to drink are meanes to take away hunger and thirst but to come vnto Christ and to beleeue in Christ as Christ himselfe saith doth take away hunger thirst therfore to come vnto him to beleeue in him is to eate him drink him Christ attributeth the same effects fruits to thē which beleeue in him that he doth to them that eate his bodie and drinke his bloud therefore by eating and drinking he meaneth nothing but beleeuing His wordes be these vers 54. Io 6. He that eateth my flesh and drinketh my bloud hath eternall life and I will rayse him vp at the last day Againe he saieth in the same chapter This is the will of my Father that sent me vers 40. that euery one that seeth the Sonne and beleeueth on him should haue eternall life and I will raise him vppe at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse hee did to eating and drinking and
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