bodie for euermore Whence this same confidence of the healed and quiet conscience doth arise the epistle vnto the Hebrewes teacheth where it is saide We are assured that we haue à good conscience in al things desiring to liue honestlie Therefore as the cause foundation of à good conscience is not our owne worthines for by nature wee are sinners and vnworthie nor merites for of our selues we deserue nothing but death nor anie vertue of our owne for al our righteousnes is as filthie cloutes but euen meere faith in Christ which purgeth it by his bloode from dead workes through whome we haue peace with God So the purpose of the same is in all thinges with all men and in all actions to walke vprightlie namelie by declining from that which is euil and doing that which is good For continualie it thinketh vppon à newe life in Iesus Christ it alwaies detesteth the coate defiled of the fleshe and euermore delighteth in that white garment which in Baptisme is put on For al wee that are baptized into Christ haue put on Christ. Which thing Dauid in the spirit did beholde when he said Wash me and I shal bee whiter than snowe to wit through the ornament of righteousnes of the Messiah as with a most white garment being first purged from sinne through his bloode Of this faith and conscience that sinne is blotted-out ariseth a care of wel-doing in Dauid according to that I haue applied mine heart to fulfil thy statuts alwaie euen vnto the end And Paul saith Fight à good fight hauing faith à good conscience In the whole course of this life wee maie beholde à goodlie and an especial vse of the sacrifice of Christ not onelie in aduersitie but also in prosperitie In aduersitie there is none so good à remedie as y e sacrifice of Christ. For as aduersitie doeth put thee in minde of thy sinne either lurking or manifest so the sacrifice of Christ apprehended by faith doth certifie thy conscience both of the forgiuenes of sins whereof ariseth spiritual comfort in al affliction and also of the conformitie of the elect with the son of God For so it hath pleased the wisedome of God that he wil haue his elect like to his sonne but in the crosse and also in glorie And this Paul affirmeth saying If we suffer with him we shal also raigne with him Hitherto also maketh the imitation of Christ his example in the crosse which Peter commendeth vnto vs in these wordes Christ suffered for vs leauing vs an ensample that we shoulde folow his steppes Read mine annotations vpon the 2. chapter of the first epistle of Peter In prosperitie there is more daunger For albeit aduersitie do bring-done manie yet prosperitie doth puffe-vp moe According to this of the Poët The minds of man through prosperitie waxe wanton often-times Againe The minde lifted-vp through prosperitie remembreth neither death nor what may happeÌ„ nor anie measure at al. What then shal à godlie man doe in this case Foure things he shal doe First let him waie with himselfe the things which are called prosperous in this world and consider what they are in them selues Secondarilie let him thinke what a perilous thing it is to enioie prosperitie if the mind be not godlie disposed Thirdlie let him compare al the coÌ„modities of this worlde with the blessednes to come which Christ hath purchased for vs by his death and last of al let him aduisedlie consider whether it be more behoueful to enioie prosperitie of this life with hazard of the soule than to renounce them if occasion serue for Christ his sake Therfore seeing our flesh is ticled like à wild horse beginneth to winch by prosperitie let à godlie man thinke with himself first howe vncertaine brittle mortal temporal fleting transitorie y e prosperitie of this world is which manie enioieng at their hartes desire be for al that in verie deed most miserable secondlie let him thinke y t it hath more deceipt than pleasure For the pleasure which ariseth thereof is like à serpent murthering the soule counsailing proudlie and vaâ—elie euen the spirite of couetousnes and gluttonie This serpent lurking in the most secrete corners of the minde seeketh not but euen destruction Whereby it is apparent that prosperitie doeth more hurt the minde than doeth aduersitie the bodie Thirdlie let a godlie man thinke with himselfe that so great ods there is betweene the felicitie which Christe hath purchased for his beloued and the prosperitie of this world as is betweene a minute of an houre and eternitie betweene death and life betweene miserie and happines For as the prosperitie of this life dependeth vpoÌ„ a reed so the happines promised in Christ is vpholden by the euerlasting trueth of God that it is vnpossible that they shoulde bee deceiued of their hope which continue in the feare of God vnto their liues ende Fourthlie of these things let a godlie maÌ„ gather how it is a much better and blessed thing to renounce worldlie goods as far as godlie christianitie they stand not according to Gods word thaÌ„ for theÌ„ to bring the soule into y e danger of damnation To conclude that wee bee neither puffed-vp nor carried-quite from God by prosperitie there is no such thing as to call into minde the humiliation of the sonne of God vppon the crosse who therefore was humbled that he might exalt vs if so be we do humble our selues vnder the mightie hand of God and are not ashamed of the crosse of Christ. For whosoeuer exalteth himselfe shal be brought lowe and he that humbleth himself shal be exalted We are therefore to take special heede least our flesh through prosperous successe of things do deceaue and kil vs being taken with a certaine baite For that serpent which beguiled Euah of his subtiltie snatcheth euerie occasion to withdrawe vs from Christ and setteth vppon the principal part of man to destroie it with prosperitie And therefore saith Paul Brethren you see your calling howe that not manie wise men after the fleshe not manie mightie not manie noble are called For to the destruction of man sathan abuseth these three things namelie wisedome power and nobilitie of which springeth both the pleasure of the bodie and the pride of minde which if the foolish once get they think themselues happie and blissed meÌ„ So then against this tentation oppose y e crosse of Christ without which al wisedome is but meere foolishnesse all might is but weakenesse all nobilitie is but ignominie and all pleasure is but the food of death For al these mixed with too much bitternes haue an ende with this life If therefore thou wouldest haue true wisedom true might true nobilitie true pleasure and glorie seeke them in Christ alone thou shalt find in whom are hid al the treasures of celestial restes To conclude at the point of death the sight of the prieste Christ
applied to God laide vpon the altar Iesus Christ sanctified both by renouncing the diuel and al his workes by promising due obedience vnto God for the aduauncement of his glorie In the second place of the elder sort there is required à continual and perpetual oblation as it were wherebie we offer our selues wholie and al that we haue vnto God Of this sacrifice speaketh Paule where he saith I beseech you brethren by the mercies of God that ye giue-vp your bodies à liuing sacrifice holie and acceptable vnto God which is your reasonable seruing of God and fashion not your selues like vnto this world but be ye changed by the renuing of your minde that ye maie proue what is the good wil of God acceptable and perfect In these wordes Paule doth notablie expresse what it was that shadowed the sacrifices of the olde lawe For as the burnt-sacrifices did wholie sauor of the holie fire so our mindes must be wholie inflamed by the holie Ghost which is the heauenlie fire that both whatsoeuer is of the flesh maie by little and little be consumed and be brought vnto deade ashes as it were and that which is spiritual and of the minde maie be made truelie spiritual and heauenlie thorough the force of that celestial fire A shadowe whereof was the prohibition to eate porke and the killing beastes For as porke betokeneth vncleannesse from which we must abstaine and beasts killed did signifie that beastlie affections should be killed So the minde and will must be renued that it maie allowe chuse and doe such thinges as please God And because al sacrifices of Christians ought to be seasoned by faith as with salt and laide vpon the altar which is Christ therefore Paul beeing iustified through faith commendeth this kinde of sacrifice Here would be noted howe fitlie the name of sacrifice agreeth here-vnto and howe aptlie Paul doth applie the same First he requireth that we separat our selues through faith frō y e prophane gentiles whē he saith Fashiō not your selues like vnto this world Secondlie he wil haue vs to be applied to god whē he saith But be ye chāged by the renuing of your mind which chāge is made through the spirite of regeneration Thirdlie he wil haue vs to giue vp our selues à liuing sacrifice vpon our onelie Altar which is Christe For as in the earthlie Ierusalem there was onelie but one Altar for Sacrifices So likewise in the heauenlie there is but one vppon which we doe offer when we depend vpon the merite of Christe that our Sacrifice maie be holie and acceptable vnto GOD which we saide was to haue the fourth place in our Sacrifices But what is the cause whie GOD requreth this kinde of Sacrifice at our handes It is necessarie that as sinne made vs mortal so we likewise slaie sinne by the vertue of Christ his death yea and kil wicked affections in our selues For if Christe on our behalfe woulde so doe howe much more are we bounde for his sake willinglie to offer this Sacrifice In that he died saith the Apostle He died once to sinne but in that he liueth he liueth to GOD. Likewise thinke yee also that yee are dead to sinne but are aliue to GOD in Iesus Christe our LORDE This death of sinne is caled of Christe A denying of our selues of Paul A Sacrifice Howe necessarie nowe this kinde of Sacrifice is Christe sheweth in saying If anie man wil come after me let him denie himselfe and take vp his Crosse daielie and folowe me The thirde place among the Sacrifices of Christians I ascribe vnto the Sacrifice of praise which ought not to be separated from the former Of this mention is made in the Psalme He that offereth praise shal glorifie me Againe Offer vnto GOD praise And the Prophet Hosea We wil render the calues of our lippes Then we doe offer the Sacrifice of praise when we acknowledge God to be the fountaine of al good thinges and when by our confession we praise and glorifie him By which kinde of Sacrifice the fleshe is bereaued of al glorie of deserte wisedome righteousnesse power c. and it is ascribed to God alone Which is then rightlie offered when through faith that praise is separated from the praise of the Pharisee and through the same faith is brought vnto GOD and laide vpon our Altar that is dependeth vpon the merite of Christe wherbie it is acceptable and grateful to God A part of this sacrifice I made confession of the faith especialie in y e time of persecution which confession is necessarie in foure respects First that God maie be honoured Secondlie that the trueth maie be defended Thirdlie that the godlie maie be confirmed Lastlie that the wicked through the constancie of Christians maie be conuerted and saued For these causes Paule saith That with the mouth confession is made vnto saluation In the fourth place set we the sacrifice of praier which was signified by the perfume of the old Lawe as Dauid interpreteth it when he saith Let my praier be directed in thie sight as incense and the lifting-vp of my hands as an euening sacrifice And Iohn in the Reuelation The Elders had seuen phials ful of odors which are the praiers of the Saints And the Prophet Micheas doth saie Wherewith shal I come before the Lorde and He wil that thou humble thy knee Praier then made in the knowledge and faith of the Sonne of God is saide to be à sacrifice more sweete than anie incense The name of sacrifice doth therefore agree to the praier of Christians because through faith it is separated from the praiers both of Iewes Turkes and other prophane people and by the same it is brought and presented before God and laid-vpon the altar Christ while it dependeth vpon his merit and is set on fire by an ardent affection of the holie Ghost Whereby it is acceptable before God and hearkened-vnto In the fift place followeth the sacrifice of repentance For seeing the Saintes do dailie offend they haue need dailie to repent wherby they both acknowledge their owne faults and flee-backe through faith vnto their propitiation and endeuor afterward to kepe themselues frō al pollution of wickednes So Dauid hauing committed adulterie did vnfeignedlie repent offered to God the sacrifice of à cōtrite spirit and of an humbled minde For so he saith The sacrifices of God are à contrite spirit à contrite and à broken heart O God thou wilt not despise And in Isaiah the Lorde saith I dwel with him that is of à contrite and humble spirite Againe To him wil I looke euen to him that is poore and of à contrie spirit and trembleth at my wordes This contrition and this humiliation I take to be inward namelie when we are truelie touched with the sense of sinne and vnfainedlie are humbled vnder the mightie hande of God who threateneth
vnto the Doctors of the Church for the withstanding of Satan and the gates of hel An euident example maie be seene in the Apostles whome Christ did send into the world to preach the Gospel For he sent euen rude men vnto the moste eloquent plaine fellowes vnto the subtile naked men vnto armed weake vnto the strong poore vnto mightie princes of the Empire and of other nations quiet vnto cruel persons yet theie ouer-came and spread-forth the kingdome of Christ in so much that in à verie smal time their sound went ouer the whole worlde But how came theie by such a courage Euen God gaue it them who alwaie worketh in the ministerie of the worde For beeing armed with the power of GOD theie entered battaile with the worlde And therefore Paul saith The weapons of our warfare are not carnal but mightie through God to cast-downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ. The ministers of the Gospel armed with this courage do preuaile against the gates of hel For which cause theie are pronounced blessed by reason of the infallible hope which both theie haue themselues and shewe to others This courage GOD in al ages endueth his ministers withal This the Lord gaue vnto his disciples when he saith Receaue the holie Ghoste Whosoeuers sinnes ye remit theie are remitted and whosoeuers sinnes yee retaine theie be retained Therefore the holie Ghost is that fortitude wherebie the ministers of the worde are emboldened to oppose them-selues against the gates of hel This strength of God his spirite both maketh the mindes of teachers couragious and bringeth power to the worde wherebie it taketh effect in the harts of such as heare the Gospel Furthermore this fortitude of the spirite doth giue witnes that the doctrine of the Gospel is not forged but from God himselfe For it is à great miracle that the whole world and especialie that so mightie an Empire as the Romane was could not hinder those fewe disciples of the Lord but maugre their heads theie scattered the seede of the Gospel ouer the whole worlde Martine Luther à man of holie remembrance for the space of 45. yeares through this power of the spirite opposed him selfe against the whole Romane Empire and al the kingdome of Antichrist And although at the first Luther had no partakers against so mightie an aduersarie the chiefe whereof was the Duke of darkenes euen the diuel him-selfe yet so he preuailed that all the power of Satan and rabblement of Antichrist could not diminish so much as one haire of his head Such is the valiantnes wherwith the Lord armeth his ministers But what haue al the ministers of the Gospel the holie spirite Are not manie giuen partlie to ambition ah greefe partlie vnto other sinnes What hath the holie spirite to do with ambition and wickednes A difference must be set betweene the ministerie it selfe the ministers of the Gospel In the ministerie the holie Ghost is alwaie effectualie present For what the force wherbie we are nourished is in the bread y t is the holie Ghost in y e word wherby we ar moued to beleue born-anew For the heauenly Father hath so decreed y t the spirite of the Sonne shalbe present and work both with the word in the word Hence it is y e ministers of the new Testament are caled of the Apostle ministers not of the letter but of the spirite So manie therefore as resist the worde of the Gospel whosoeuer be he worthie or vnworthie preacheth the same resisteth the holie spirite For so great à matter dependeth not either vpon the worthines or vnworthinesse of ministers Iudas preached and Peter preached and both of them baptized but the word and the baptisme was Christs in which his spirite did worke Againe the question maie be aunswered that al preachers which teach the word rightlie haue the holie Ghost but not al alike For theie whose life aunswereth to the doctrine haue the spirite as both à teacher and à sanctifier But if the life agree not with the doctrine theie haue the holie spirite as à teacher but not as á sanctifier and that through their owne fault because stubburnelie theie resist the holie spirite That holie man of God Moses he had the holie spirite not onelie as à prophecier but also as à sanctifier too Because as his prophecies were most true so was his life most holie But Balaam had the spirite of prophecie and of teaching which vndoubtedlie was the holie Ghoste but he had not the spirite of sanctification For he was ambitious and couetous for the which his owne asse vpon whome he sate rebuked him Peter had the holie spirite both of teaching and of sanctification because his conuersation agreed with the puritie of doctrine But Iudas because he was not onelie couetous but à theefe too had the holie spirite as à teacher but not as à sanctifier Because he obeied the spirite of couetousnesse that is of Sathan rather than the spirite of God Moreouer as touching the spirite of teaching it is to be noted that as there is à twofolde calling by meanes and without meanes So there is à twofolde probation of the spirite of instruction For if the calling be with-out meanes y t is by God himselfe Iesus Christ and not by men after the ordinarie manner as was the calling of the Prophets and Apostles the spirite of instruction without al doubt is y e holie Ghost himselfe whose doctrine for y t he is true is also true firme and heauenlie without al mixture of errors it hath also heauenlie miracles wherebie the trueth of the doctrine is confirmed But if the calling be by meanes then are the spirites to be tried whether theie are of God and so farre-forth the holie spirite is to be acknowledged for the teacher as what is taught is agreeable to the worde receaued from the Prophetes from Christ and his Apostles Wherefore let him be accursed of vs y t preacheth another Gospel than y t which the Apostles through the cōmandement of Christ haue preached hath y e testimonie of y e Prophets So that in vaine is the holie spirite pretended when à defection is made from the voice of the Gospel CHAP. 2. 1. The special thinges required in à minister of the Gospel 2. Howe the knowledge of Gods word is attained 3. State of wicked ministers AND IN WHOSE HEART ARE THI◠WAIES THis second mēber of the description concerning the minde and studie of the ministers of the Gospel is referred vnto their knowledge of Gods worde vnto their feeling of the same in their heartes and vnto the direction or rule wherebie the preachers of the worde should gouerne the people committed to their charge Then first of al it is required of teachers in the Church
as he is He infecteth the minde with false and erroneous doctrine the heart hee troubleth with raging stormes of wicked affections the will hee bewitcheth with the euil spirite of profite and lucre and hee endeuoreth to defile the whole life of man with wickednes that so man beeing spiritualie killed maie bee his companion in euerlasting tormentes The remembrance of the studie of this euill spirite the enimie both of God and man wil stir-vp an hatred of sinne and engender à detestation of vngodlinesse in the heartes of men Secondlie in himselfe he must with equal balance weie sinne and miserie and thinke howe the miserie which hee suffereth is à deserued punishment of sinne and by the greatnes of miserie esteeme the ouglines filthines and multitude of his sinnes Hee must thinke howe by his sinnes he hath offended God who is soueraignelie and infinitlie good And thereof conclude that his present calamitie is the verie waie vnto euerlasting miserie vnlesse some helpe doe come At the remembrance hereof man wil tremble and quake Examples of this maie be seene by reading the Psalmes of which I wil alleadge one for manie out of the 38. Psal. where Dauid describeth his griefe sorrow for his sin on this wise For thine arrows haue light vpon me thine hand lieth vpon mee There is nothing sounde in flesh because of thine anger neither is there reste in my bones because of my sinne For mine iniquities are gone ouer mine heade and as à weightie burden theie are too heauie for mee My woundes are putrified and corrupt because of my foolishnes I am bowed and crooked verie sore I goe mourning al the daie For my reines are ful of burning and there is nothing sounde in my flesh I am weakened and sore broken I doe roare for the verie griefe of mine hearte Againe Mine heart panteth my strength faileth and the lighte of mine eies euen theie are not mine owne Here Dauid in his owne person depainteth the affections and sorowes of those men who in equal balance do weigh thy sinnes For they conceiue not of their sinnes as hypocrites and Atheistes doe according to their owne iudgment and fleshlie imagination but rather according to the maiestie of God that is offended to the filthines of sinne and to the punishment which they doe deserue by the sentence of the lawe And although worldlie men seldome haue such motions in their mind as Dauid and Ezekiah had yet it is necessarie that hee who is iustlie punished for offences perpetrated be touched with true sorow for his sinne without hypocrisie But here an error of the Papistes is to bee taken heed off who teach that such a sorowe conceaued for sinne doeth merite forgiuenes at the handes of God For although this sorow doe go-before the petition of forgiuenesse yet it is not the cause of mercie and forgiuenes But whoso persisteth in weighing his sinne his punishment together and procedeth no further shall be swalowed vp of desperation as Cain Saul Iudas and manie others were Thirdlie in God he must honor his iudgement and his mercie Of the righteous iudgement of God it is that sinnes are punished in al men of his mercie that they are punished not to their vtter destruction but for their saluation if they despise not the salue Vnto his iudgement it belongeth by degrees of punishment to correct sinneful man vntill he come to the last And forsomuch as hee professeth himself to be y e Physition of soules he doth as it were imitate skilfull Physitions who in curing doe vse certaine degrees Firste they beginne with gentler sortes of salues and if they doe little good they laie sharper remedies vnto the wound And as Hypocrates doeth saie The diseases which medicines do not heale the iron doeth heale those which the iron healeth not the fire doeth heale but such as the fire doth not heale theie of my word are incurable So God doth sometime reproue mans wickednes by y e word if y e doth not help he correcteth with sicknes infamie imprisoment if they profit not he inflameth the fire of his iudgement in the mindes of men and maketh them agast with the terror of euerlasting torments if neither that can heale their cancre hee leaueth them quite as incurable and giueth them ouer into à reprobate minde so that they haue neither à righte iudgement to discerne thinges nor anie sorowe at all by reason of the filth of wickednes wherein they wallow To bee short God of his iudgement doeth punish that through his mercie he maie saue This is it which Isaiah doth saie Hee doeth à straunge worke that he maie doe his owne that is he doeth kill and slaie that hee maie quicken and salue This iudgement and this mercie of God are ioined-together of Dauid so often as he lamenteth his sins as maie appeare both in 51. also in sundrie other psalms but especialie in those which are called penitential Psal. Last of all in the Gospell hee must seeke for counsell and for comfort The thiefe whiche hong on the right hand of Christ confessed his offence and miserie sawe the falsehood and crueltie of Satan had the iudgement of God also in great reuerence For being on the crosse he spake these wordes Wee receaue thinges worthie of that wee haue done Beside he praised the mercie of God fleing vnto Christ whome before his eies he sawe embrued with bloode and defiled with the spittle of the soldiers whome notwithstanding he confessed to be the Physition Sauior of the world so through beleefe on him was deliuered from the sicknes of his soule though not from the punishment of his bodie Notwithstanding hee hearde his comfortable voice To daie thou shalt bee with mee in Paradise In like manner those which with the theife in their deserued paines and affliction do return vnto Christ be receaued and healed although their sinnes are infinite and their offences in quantitie passe the sande of the sea as Manasses confessed that his sinnes did For as the mercie of God in Christ is endles and à ransome of infinite and vnestimable price So the Physition Christ who affirmeth that he came to saue that was lost doeth offer himselfe into all men indifferentlie and without respecte vnto anie calleth al men vnto repentance For so he saith Come vnto me all ye that are wearie and laden and I wil ease you Heere he calleth al that labor and be loaden albeit with infinite sinnes he excludeth none but admitteth al vnto repentance and ministreth remedie to such as come vnder his handes and craue his helpe with the theefe For first hee remoueth awaie the cause of affliction namelie sinne when man at the voice of the Gospel repenteth when he besprincleth the conscience of the penitent with his blood and washeth it from deade workes and withal imputeth his righteousnes to the penitent that by the same he maie appeare
For as theie contemne the sentence pronounced against the Pharisees which is Theie worship me in vaine teaching for doctrine mans traditions So theie doe rashlie arrogate to themselues power to make lawes in the Church of God which thing is doubtlesse none other thing than to exalt thēselues aboue God who chalengeth to himselfe alone the authoritie to enact lawes in his owne kingdome But we doe submit our selues to God whose commandements we both doe beleeue and teach also to be the rules of good workes But the commaundementes and traditions of men we do not acknowledg for the seruice of of God but rather with Paul we pronounce them to be the doctrine of diuels For this commaundement of God Walke in my preceptes and not in the preceptes of your fathers we doe preferre before the authoritie of al men whatsoeuer and of Angels Nowe let the godlie reader iudge wether it be more conuenient to yeelde to the Papistes or to vs in the matter or substance of good works For my part I thinke no man is so mad as to obeie men who both can deceiue and maie be deceiued rather than God that cannot erre The second difference is fetcht from the efficient causes The Papistes with the Pelagians doe imagine good workes to proceede from free wil. For theie doe teach that men before regeneration by their pure natural powers can doe good workes which theie doe cal merites of congruitie and by them merite fauour Whose error by euident proofes drawne from the word of God we haue aboue confuted But we with Christ the Prophets and Apostles doe affirme that no good workes as the seruice of God can be wrought before wee be regenerated For Christe doth saie without me ye can doe nothing Moses and the Prophetes doe pronounce the hearte of man naturallie to be wicked Paul he saith I am perswaded that he that hath begunne this good worke in you wil perfourme it vntil the daie of Iesus Christ. And in another place It is God which worketh in you both the wil and the deede These wordes doe plainelie witnesse howe good works doe not proceede frō nature but from grace which thing howe it is done we nowe brieflie wil declare Three thinges therfore vnto the actiō of virtue or à good worke namelie iudgement of minde wil and power be required The iudgement of the minde God by his light that is by his word wherin the holie spirit worketh doth inlighten that we maie both knowe what pleaseth and what displeaseth God à certaine some whereof is proponed in the tenne commaundementes and more at large are opened in the writinges of the Prophets and Apostles And this is it which Dauid saith Thy word is à lanterne vnto my feete Secondlie God maketh the wil of the wicked good while he doth renue the same in the regenerate by his holie spirite The wil as it is à natural facultie hath in it selfe no qualitie at al but is altogether such as y t is which it imbraceth If the thing be good the wil is good but if the thing be euil it is euil And therefore Damascene doth rightlie define it That the wil it selfe is of nature but diuerslie to wil is proper to the person And Chrysostome The wil is ingraffed and bredde in vs by nature and it is also of God And the wil of this or that thing is ours and our iudgement that is not of nature but of the person But nowe when the state of the person doth change the qualitie of y e wil must change also of necessitie But that the person is wicked as that which is led by the sense of the flesh and vnderstandeth not the thinges which are of the spirite of God before regeneration it hath aboue beene declared And therefore there is no doubt but the wil of à person not iustified is euil that is wicked set againste God the slaue to sinne albeit it worketh freelie and not constreinedlie For voluntarilie it chooseth euil for good things This will of man before regeneration would haue God altogether either not to be able or not willing to reuenge or ignorāt altogether of y e wickednes it hath committed And therefore that woulde that he were not à God which so much as in it is would haue him to be either of no power or not righteous or ignorant Cruel and altogether curssed malice is it to desire that the power iustice and wisedome of God should perish But forsomuch as in iustification man is at once both regenerated and made à newe creature in Christ Iesus according to the māner of this newe state the wil of the person taketh à newe qualitie so that the wil which before regeration was euil the slaue of sinne and enimie to God is nowe made good free à friend of God and deliting in his commaundements For the minde being lightened by the worde and the heart through faith being purified the wil commaundeth those thinges which the sound iudgement of the mind doth allow and wherevnto the pure affections doe incline Therefore as the regenerate man is à newe creature so the wil of à newe man is created anewe by the holie Ghost euen as Dauid declareth when he saith Create in me à cleane heart ô God and renne à right spirit within me By the hearte he vnderstandeth both pure affections and also à wil obeying pure affections by à right spirite he meaneth the election of the wil and purpose in that which is good So that it is the worke of God his spirit that the wil is made good where it was euil which being made good it worketh cheerefullie yet through grace and not constrainedlie otherwise wil should not be wil. In the thirde place the iudgement of the minde being reformed by the word and the wil renewed through the holie Ghost the strength also by little little is restored and according to the measure of faith doe grow wherbie we begin to doe somewhat which pleaseth God although in this life we shal neuer be able to satisfie the lawe according to the rigor of his iustice The repairing of this strength is wrought by the virtue of the death burial and resurrection of Christ in the faithful This virtue of Christ is after à sorte depainted in our baptisme as Paul teacheth in his 6. chapter vnto the Romanes Moreouer when the person which is iuste through faith keepeth à good conscience and thinketh continualie of going forwarde his defections are wel taken for he is not vnder the lawe but vnder grace The thirde difference betweene the Papistes and vs about good workes is taken from the manner For theie doe thinke that to be a good worke when that is externallie done that is commaunded For theie require no more vnto the forme of à good work than the action it selfe But wee with Augustine doe pronounce that à worke ought then to be called and thought good when the
the shipwrack of à good conscience dissembling giuing of offence and exercising of crueltie in his office committed to him of God most righteouslie punished Nowe Dauid being in banishment and hauing no power with other good men at the high feast to come vnto y e tabernacle wherein the Arke of the Lorde was and there to praie and offer sacrifice with à troubled and pensiue heart he calleth into minde the difference betweene the Church wherein God publikelie is worshipped and called-vpon and other companies of men what so euer without the feare of God and withal by à prophetical spirit is carried more aloft into the contemplation of the Church of Christ vnder the New testament à certaine shadow wherof was the old tabernacle as the Epistle vnto the Hebrues doth witnes In this exile in this cogitation inlightned with y e spirit of prophecie he is caried by great force of mind both into admiratioÌ„ of y e felicitie of y e true Church wherin God freelie is called-vpon and worshipped and also into consideration of his owne wretchednesse as one to whome there was no entrance into the Church of God and companie of good men As if anie of vs liued among the Turkes or other prophane people he would out of doubt more deepelie thinke vpon the felicitie of the true Church and also deeme them of all others to be most happie which might at certaine and appointed times come with other good men vnto the hearing of Gods word vnto praier and to the receiuing of the sacraments Wherefore being admonished by the example of Dauid a banished man for his wickednesse let vs learne to be more circumspect through an others harme let vs beware that we shut not our selues from the gathering together of the Saintes by our sinnes by earnest and vnfeigned repentance turne we awaie the wrath of God which warlike tumults dissention in religion and infinite wickednesse reigning euerie where doth plainelie shewe lâ—angeth-ouer our neckes So oft then as we reade this Psalme let vs call these two things into mind first the felicitie of the Church wherein the word is purely preached and God syncerelie worshipped then the miserable case of such as maie not with other good men glorifie God in the congregation of the Saints Last of all whether this place be written by Dauid him selfe and so deliuered to the sonnes of Korah to be song or whether the sonnes of Korah in the name of Dauid did write and sing the same as the Hebrues are vncertaine thereof so leaue we the same in doubt For it is ynough for vs to acknowledge the spirit of Christ to be the true auctor therof and to be written for our instruction and consolation CHAP. 2. The principal pointes contained in the first part of this Psalme THE first part of this Psalme comprehended in the foure first verses distinguisheth the true Church from other coÌ„panies of men sheweth whence it springeth howe dearelie God loueth the same also howe entirelie on the otherside it loueth God where it maie be sought what markes it hath howe happie it is with what seruice it worshippeth God and finalie howe it shal continue euerlastinglie and be immortal Nowe in order let vs consider the verses of this part and seueralie vnfolde which confusedlie we haue noted CHAP. 3. 1. The summe of the first verse of this Psalme 2. who is the Lord of hostes 3. what is his armie and victorie Vers. 1. O LORD OF HOSTES HOW AMIABLE ARE THY TABERNACLES IN these wordes the Psalmist principalie doth shew both which is the true Church and whence it is and how pretious in the sight of God The true Church is y t whose maker is the Lord of hostes the which he loueth most entirelie But for the better discoursing of al these points we are in order to opeÌ„ three things First who is that Lord of hostes which is mentioned in this place Then for so much as manie congregations of men and those much differring each from other doe vsurpe the title of the Church we must diligentlie coÌ„sider who be they which falslie take to themselues this name and which is the true Church Last of all whie the true Church is so amiable and deare to God or to the Lord 〈◊〉 of hostes Who then is the Lord of hostes whie doth he cal him selfe the Lord of hostes And what is the vse of this matter being knowne Out of certaine places of the Scripture we wil gather who is the Lord of hostes whereof the Psalmist here maketh mention In the second of Samuel it is said Dauid prospered and grewe for the Lord of hostes was with him And Psalme 59. Euen thou O Lord God of hostes These two testimonies doe shewe if we marke the Hebrue text howe that God which is one in essence and three in persons is the Lord of hostes For in the former place the proper name of God taken from his essence namelie Iehouah is put in the latter the plural number Elohim whereby à pluralitie of persons as the Father the Sonne and the holie Ghost is signified But that we should not thinke there be anie moe persons than three the Prophet Esaiah teacheth vs when he saith And the Seraphims cried one to an other and saide Holie holie holie is the Lord of hostes So that this title is proper to the whole Trinitie Notwithstanding bicause the second person in the Godhead namelie y e euerlasting word or Sonne of God was sent to breake the strength of Satan for y e redemption of mankinde this great title is giuen to him in manie places as in the 24. Psalme Who is this King of glorie The Lord of hostes is the King of glorie Here doubtles Christ a figure of whome was the arke of the couenant is signified to be that glorious King And in the Prophet Esaiah the Lord of hostes is saide to dwell in Zion which certainlie must be vnderstood of Christ. Nowe the Scripture ascribeth this glorious name to Christ because he is the chiefe captaine in the citie of God against the citie of Satan that is in the Church against the world and the diuel For he alone is as the most mightie so the chiefest hed and captaine of al armies both celestial and earthlie And therefore in the forementioned psalme he is called The Lord mightie in battell For he is not idle but fighteth couragiouslie he yeeldeth not but ouercommeth he fleeth not but triumpheth and that not for his owne cause but for the whole citie of God And therefore in the 72. psalme the chiefest honour is ascribed to him Blessed be his glorious Name for euer and let al the earth be filled with his glorie Yet gathereth he an hoste to him selfe not because he is weake of him selfe and of smal power but for that he wil communicate his owne glorie after a sort with his soldiers But what be those armies In
this Temple of God The glorie of the Church surelie is verie great in that the heauenlie wisedome that is the word of God is committed to her in that God heareth her praiers and protecteth her continualie in that she hath alwaies bin inuincible notwithstanding all her afflictions and troubles in that she hath bin famous both with prophecies and miracles in that she hath excelled with manie heroical virtues finalie in that she is appointed to be the heire of eternal life Nowe at the greatenesse of this glorie none can sufficientlie wonder And yet it is more wonderful than al this that the diuine maiestie to wit the Father the Sonne the holie Ghost doth vouchsafe to elect and to consecrate the heart of man for their habitation and there to dwel according to the promise of Christ If anie man loue me he wil keepe my worde and my father wil loue him and we wil come vnto him and wil dwel with him See nowe what à great difference there is betweene the Church of God and other assemblies The Church of God is the Temple of God but other assemblies are in deede the houses of diuels As therfore nothing is more delectable nothing more cleane nothing better nothing more holie than y t is so there is nothing more abhominable nothing more filthie nothing worser nothing more prophane than these assemblies are Not without cause then did Dauid with great admiration breake into these wordes Glorious thinges are spoken of thee O citie of God The consideration of this glorious condition of the Churche should be à good cause to stirre-vp al men to ioine thēselues vnto the Church of God But alas such is the blindnes such is the foolishnes of mans hart that verie few are moued with y e glorie of the Church and manie taken with pleasures delightes riches and promotion can no whit beholde this glorie What puritie is required to be in the Churche maie appeare in that she is taken-for and called The holie Temple of God For as a Temple made by man and consecrated to God should be cleare from idols and al vncleannesse that men therein maie meete syncerelie to serue the Lord through saith according to Gods worde for which cause our Sauiour Christ caste the biers and sellèrs out of the Temple of Ierusalem saieng Mine house shalbe caled the house of praier So euerie Christian that he maie be an holie Temple of God must be separated from the prophane Gentiles haue no place for idols vncleanes within him that al the powers both of his mind bodie maie cōsent trulie syncerelie to serue the Lorde God and finalie that with vnfaigned repentance he maie throwe-down himselfe before the Maiestie of God and rise-againe through confidence in the gratious promise so in the feare of God by mortification of the flesh and quickening of the spirite goe on forwarde dailie more and more vntil he attaine vnto the marke he shooteth at And although none can be cleare from al sinne while he liueth in this world as aboue also I haue touched yet who so reteineth faith and à good conscience is iudged pure holie before God and that in two respectes First by the imputation of the holines of Christ secondlie by inchoation of obedience Wher-of it is that in respect of the vngodlie vnpenitent persons the godlie before God are counted for moste holie for most pure and perfect without al spot or wrinckle For God imputeth not the remnants of sinne vnto them but looketh-vpon them as theie are cloathed and adorned with the righteousnes of his sonne Iesus Christ. Nowe the Church being the holie Temple of God God is necessarilie to be serued in the same and that purelie and holilie And this seruice is à worke commanded of GOD done through faith principalie for the glorie of God Then that this seruice maie be pure holie it is required first of all that the worke of the seruice be holie that is prescribed by the word of God and infected with no humane or diuelish additions For so the Lorde by the Prophet Ieremie doth saie Walke in my commandementes and not in the commandements of your fathers And that the workes commanded by men are not the seruice of God of thēselues the Prophet Isaiah teacheth when he saith In vaine theie worship me teaching for doctrines mens preceptes And Paule in plaine wordes condemneth al such traditions of man Hence therfore let vs conclude à most certain rule No seruice pleaseth God but what he ordeineth commendeth to vs in his word Secondlie vnto the pure and holie seruice of God it is required that the minde and conscience of the worker be holie and pure For when the minde is vnpure it is abhominable whatsoeuer a man doth although to outward shewe it seeme to be à right holie worke exacted by the lawe of God and although there be greate vse therof among men according to that of Paule vnto Titus Vnto the pure are al thinges pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Theie professe that they know God but by works theie denie him are abominable and disobedient and vnto euerie good worke reprobate And how the minde of man is made pure by faith it is manifest For by faith as witnesseth the Apostle the heartes be purified not because faith of it selfe can doe so but for that by faith the bloud of Christe is applied by the sprinckling wherof our hearts be cleansed from dead workes Thirdlie that the seruice of God maie be holie and pure it is required that the end of the worke be pure and holie that is that without al hypocrisie with à simple heart thou set the glorie of God before thine eies that is that thou do whatsoeuer thou doe onelie because God hath commanded the same to be done whō thie minde is with al thine affection mind wil and life to glorifie A worke so done is à pure and holie seruice of God And although the worke it self be apparent for the most part in y e eies of men verie base yet it is a spiritual seruice of God because it is the work not of y e flesh but of the spirit before which is proposed the glorie of God And that theie who shal violate this holie temple of God shal not escape scot-free this threatning of the Apostle doth declare If anie man doth violate the Temple of God him wil God destroie But this Temple is violated by idols and vncleanes that is by erroneous doctrine superstitious worshippinges schisme by wickednes and prophanes of life who so is guiltie of anie one of these vices doth violate the Temple of God What then shal we saie of the Pope who ouerwhelmeth the doctrine of the Gospel with y e dreames of Monkes who bringeth infinite superstitions into the
verse setteth before our eies the soueraigne happines namelie fellowship with God himselfe this seconde commendeth vnto vs the desire of y e chiefest felicitie in a goodlie example For by nature we are so framed that vnto the good which we knowe we are caried with ful desire couet after felicitie withal our strength that we maie enioie the same which enioieng is the ende both of the knowledge and of the desire In the 119. Psalme the Psalmist doeth often shewe this desire when he saith I haue had as great delight in the waie of thie testimonies as in al riches Againe Thie testimonies are my delight Againe My soule is euen worne awaie by reason of the desire I haue to thy precepts continualie And againe Mine eies haue failed in waiting for thy saluation and for thy iust promise Which thing the 42. Psalme doeth verie liuelie expresse in these wordes As the Hart braieth for the riuers of waters so panteth my soule after thee ô God My soule thirsteth for God euen for the liuing God When shal I come and appeare before the presence of God Therefore as the Hart in hunting flieth being pursued of dogs wearied by a long course and drines with al gredines desireth the fresh waters so the minde of Dauid being now in exile ful earnestlie longed-for the fellowship of the Church of God wherein y e word soundeth and praiers with sacrifices are made For that liuing fountaine is the word of God frō whence true life and liuelie consolations are drawen From the cisternes of man neither life nor substantial comfort can be fetcht Wherefore let vs diligentile note the order For first knowledge goeth-before For as it is rightlie saide That which is vnknowne is vndesired Secondarilie of knowledge ariseth à lust not of the flesh but of the spirite or frō faith Thirdlie this lust by due meanes is carried to attaine to possesse keepe and to enioie the end Here let euerie one examine his owne hart as by à most infallible rule and leuel whether he burne with such à desire as here is described or no and if he perceaue that he doeth not burne with this holy desire of the Church which is the chiefest happines then some inward light is wanting that is he doeth not rightlie vnderstand how amiable this fellowship of the sainctes is in God and among thē selues Therefore let him seeke light wherewithal his minde maie be inlightened the desire of his heart stirred-vp and the darkenes of ignorance and malice expelled-awaie But if he perceaue this burning desire then let him thinke how he is moued with the holie Ghost and let him inflame this desire within himselfe by meditating of the worde and by earnest praier that he alone maie be desired who alone can fulfil the desire that so al the grace which we haue receaued maie be sentback vnto the spring of the right fountaine For man naturalie doth desire both to attaine the good thing which he longeth for and haning attained to retaine and keepe the same But the true and sound felicitie of man is God himselfe Therefore man desireth God who because he is infinite the desire of him also is infinite and cannot be satisfied but with him onlie and hauing him it staieth and ceasseth This desire although it should be in euerie man yet in them onlie it is pure and holie whose heartes are inlightened and whose affections are purged by the light of God To this holie desire and longing both à certaine care of the spirite that we maie attaine the thing which we couet-after and à feare warines and courage of mind against troubles that would hurt is annexed But what meaneth he in saying He longeth yea and fainteth This fainting is not of one that is wearied but one that contendeth nor of one tired but of one that burneth For this holie desire cā neuer be so satisfied in this life but it wil thirst yet more after y e liuing fountaine For continualie this wil be the voice of the Church Beholde God is my saluation I wil trust and wil not feare for the Lorde God is my strength and song He also is become my saluation Therefore with ioie shal ye draw waters out of the wels of saluation And ye shal saie in that daie Praise the Lorde and cal-vpon his name And therefore the Psalmist addeth MINE HEART AND MY FLESH HAVE REIOICED IN THE LIVING GOD. WHat Is not the heart of man euil euen from his youth Is not the flesh defiled Surelie the heart of man before regeneration is peruerse stonie and harde that is disobedient and wil not giue place to the wordes of God The flesh in like sorte before regeneration is the store-house of al manner wicked affections wherebie it ministreth instrumentes to the committing of al impietie and wickednes whatsoeuer How true this is which I saie I wil shewe by two places of the Scripture the former whereof shal teach vs what in trueth we are without the grace of regeneration the latter shal assigne the causes of the same What we are Paul out of the Psalme telleth vs when he saith There is none righteous no not one There is none that vnderstandeth there is none that seeketh God Theie haue al gone-out of the waie theie haue bin made altogether vnprofitable there is none that doth good The reason whie we are such is expressed where the Apostle vseth these wordes I testifie in the Lord that ye henceforth walke not as other Gentiles walke in vanitie of their minde hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnes of the heart By the hardnes of y e heart he vnderstandeth an extreme nummednes wherebie men are not touched with the sense of their wickednes nor couet after à better state But after regeneration when by y e hand of God the heart is reformed y t is made newe by God himselfe and purified through faith according to that of Dauid Create in me à cleane heart O God and renue à right spirite within me then becommeth it fleshie that is tender and obedient and hearkeneth to the lawes of God then it is the place of newe affections and chiefelie of the feare of God of gladnes and reioicing And therefore in à certaine Psalme it is said Serue the Lorde in feare and reioice in trembling This feare is a childish feare holie and pure and the reioicing is of the spirite When after this maner the heart is enlarged and reioiceth this enlargement and reioicing is shed ouer the whole bodie For seing the hart is the beginning of life in man frō which diuers veines like conduct pipes do cōueie an hot and feruent spirit ouer the whole bodie maruel it is not being enlarged as it falleth out in à ioie to imbrace the obiect if the more subtil vital spirites are spread
ouer the whole bodie whereof tokens of gladnes doe appeare in the bodie For as the hearte wrong together and the vital spirite kept-in as when we are sad it commeth to passe the rest of the bodie is vnquiet whereof proceeded y t saying My soule is troubled al my bones are greeued So the heart being stretched-out and the spirites spread-abroade the whole bodie is comforted And therefore Salomon doeth saie A ioieful heart causeth good health but à sorowful minde drieth the bones Furthermore for so much as the wordes Hart Flesh are diuerslie taken in the Scriptures I wil here set downe the sundrie significations which theie haue For when words haue manie significations that signification is euermore to be chosen which agreeth best to the sense and circumstance of the place The heart therefore in the Scripture is taken after three waies First and properlie it is taken for one and the most noble intral in man as that which is the beginning and fountaine of life and the first that receaueth life dieth last For in the heart is the vital power as saith Augustine which by drawing-vp and giuing aër to coole the heate of the heart bringeth life and welfare to the whole bodie For through good aër it driueth the purified blood ouer y e whole bodie by the pulses caled arteries Secondlie it is vnderstode metonymicalie For seeing the heart is the receptacle of the minde it is taken for the minde it selfe and for the properties of the same as for reason wil knowledge wit counsel wisdome Wherefore theie are caled Homines cordati that is harted men which haue wit wisdome and vnderstanding Thirdlie it is taken metaphoricalie both for the middle of some thing and also for that which is hid secrete Whether then you respecte the substance of the heart or the minde resting in the same or the natural properties which it hath God is the author thereof who vndoubtedlie made nothing which euil was beeing himselfe moste perfectlie good But the wandering motions in the heart are wicked who proceede not frō God but from y e voluntarie reuolting of man from God The moste wise God so created man y t he had both power to seeke for things necessarie and virtue to desire them and habilitie to defende his state Whereof come those three faculties in man to wit the reasonable concupiscible and irascible the which of thēselues in respect of their creation are good but by an accidental sicknes are become naught and euil Whence it is that the heart of man is oftentimes in the Scriptures saide to be froward and wicked Which thing commeth to passe after this wise First when it is infected with false erroneous doctrine secondlie when it is voide of the knowledge of the truth thirdlie when it is troubled with vncleane affections fourthlie when it assenteth to sin and foloweth the desires of the fleshe it becommeth vnpure and diseased as it were with moste grieuous sickenesse or to speake more brieflie The heart becommeth peruerse euil whē it is either infected with y e plague of erroneous opinions or borne-waie by the stormes of euil affections against reason and righteousnes wherof infinite euils diseases breake-forth But when by the hand of God the heart is reformed then is it deliuered from these noisome diseases and made new not by the alteration of the substance but of the qualitie or habite of the same wherebie it becommeth pure and good Which then cōmeth to passe when y e word of God is harkened-vnto and faith fro the worde is conceaued through the operation of the holie Spirit which worketh in the word For by faith the heartes are purified Wherof it is that we resist affections when theie doe arise and proue better dailie more and more so that our onlie desire is that God maie like and loue vs. Such an heart Dauid requested of God when he saide Create in me à cleane heart and renue à right spirite within me Such an heart Ieremiah exacted when he saith Breake vp your fallowe ground and sowe not among thornes be circumcised to the Lord take awaie the fore-skins of your heartes that is be ye renued and become a new creature casting awaie y e old man put-on the new man which after God is created in righteousnes and true holines He therfore termeth the hart fallowe ground the field y t is capable of Gods word being neither stonie nor dirtie nor thornie y t is not hindred with the thoughtes cares of this world frō being à meete place for the celestial seede Such an hart the Prophet Ezekiel caleth both one also à fleshie hart in these words And I wil giue them one hart I wil put à new spirite within their bowels I wil take the stonie hart out of their bodies I wil giue them an hart of flesh Here he caleth that one hart which cleaueth vnto God alone serueth not God riches or idols to or the cares of this world for it halteth not on both sides As therefore through the corruption of our nature we haue à stonie y t is an vngodlie hardened hart against the word of God which wil not suffer anie reprehension no more than the adamant stone wil yeeld to the striker this was figured by Moses tables of stone So à fleshie hart is pliant obedient and beleeueth wherin the word of God is ingrauen abideth so y t the onlie care which it hath is to obeie the wil of God And hereof theie are said to be without heart who are voide of vnderstanding wisdome and obedience vpon the head do folowe the desires of the flesh So that Dauid when he saith his Hart doth reioice in the liuing God vnderstandeth the new hart created thorough the grace of God in the newe creation Furthermore that our heart deliuered thus from these pestilent diseases renued maie not run againe into those infections it should euermore be occupied in these three thinges to wit In Meditation which is à painefull searching-out of an hidden truth In contemplation which is à ioieful wondering at the manifest truth hence saith the Psalmist Taste ye and see howe gratious the Lorde is and in liuing virtuouslie that is religiouslie towardes God purelie in minde and bodie iustlie and louinglie towardes the world and painefulie in discharging the office calling whiche it hath In like sorte the worde Fleshe is in holie Scripture diuerslie vnderstoode For somtime properlie and naturalie it signifieth the earthlie substance which signification is commonlie knowen as There is one flesh of men and another flesh of beasts and other of fishes and another of birdes Secondlie by the figure Synecdoche it signifieth euery liuing creature as when it is saide Al flesh was in the arch of Noah that is liuing creatures of euerie kinde Hence namelie by à Synecdoche it is also
taken manie-times for man Thirdlie by the figure Metonymie it signifieth the accidentarie qualitie of man after the fal of our first parents namelie for whatsoeuer is in man without y e grace of regeneration as when it is saide That which is borne of the flesh is flesh Againe Flesh bloud shal not inherite the kingdome of God In which places the worde flesh doth signifie the corruption of nature cleauing to y e flesh through the contagion of original sinne Fourthlie it is taken for the outward shewe or appearance of thinges as when it was saide Ye iudge after the flesh and as when Paul said That I now liue in the flesh I liue by the faith in the sonne of God Nowe the circumstance in the Psalme requireth the firste and proper signification Mine heart that is mine whole minde regenerated by the Spirite of God and my flesh that is my bodie haue reioiced in the liuing God The adiectiue Liuing hath à singular force and Emphasis For therebie the true God is discerned both from the idols of the Gentiles who neither liue nor can giue life and saluation and also from al◠thinges of this worlde which are vncertaine as the fauour of men Therfore in the 146. Psalme it is written Put not your trust in Princes nor in the sonnes of man for there is none helpe in them His breath departeth and he returneth to the earth then his thoughtes doe perish Blessed is he that hath the God of Iaakob for his helpe whose hope is the Lord his God Here he setteth y e God of Iaakob who alwaies liueth against men who both maie die and change their mindes so that who putteth his trust in them buildeth vpon à tottering foundation But God for somuch as he liueth for euer changeth at no time can not deceaue and therfore to reioice in him it is the surest thing And Paul in his 1. epistle vnto Timothie chargeth rich men That theie trust not in vncertaine riches but in the liuing God Where Paul in y t place also opposeth y e liuing God against transitorie riches To conclude God who liueth euerlastinglie is put against al thinges created In him therfore who so hopeth doth reioice shal not be confounded Then by the example of Dauid let vs both by reading meditation contemplation praier and other exercises of godlines stirre-vp ourselues y t with Dauid we maie truelie perceaue this spiritual gladnes both in our minde in our heart and let vs not desist from praier vntil we feele this spiritual exultation within vs. Dauid being in banishment is derided of his enimies and suffereth punishment for his sins yet he vnder this sense of Gods displeasure ceasseth not praieng vntil he finde some taste of this spiritual ioie wherewithal he might comfort himselfe in his troubles Iob in his affliction being both contēned of his own wife laughed to scorne of his friends filled with this ioie doth comfort himselfe and therefore he burst into these wordes I am sure that my Redeemer liueth This comfort of the Spirite haue the holie martyrs of God in al ages opposed against outward paines By whose exāples let vs also learne to feele in our selues the ioie of the spirite abiding in vs. For as Bernard trulie doth saie The vital motions do proue that the mind abideth in the bodie that the spiritè abideth in the soule the spiritual life doth proue A special part of this spiritual life is to feele the Spiritual comfort in the liuing God through Iesus Christ the true life of the Church CHAP. 15. 1. Where the true Church may be found 2. The markes of the same 3. And the triple state thereof in this life The thirde verse FOR THE SPAROVVE HATH FOVNDE AN HOVSE AND THE SVVALOVV à NEST FOR HER SELFE WHERE SHE MAIE LAIE HER YONG ONES EVEN THINE ALTARS Ô LORD OF HOSTES MY KING AND MY GOD. IN these wordes is declared where the true Church maie be sought what be the markes what the confession of the same The sense of this verse is therefore somewhat the more obscure because y e particles of the similitude or comparison are omitted which is an vsual thing among y e Hebrues Thus thē let vs fullie make the cōparison As the Sparow the Swallow and other birdes for he hath put the special for the general doe build them certaine nestes wherein theie keepe foster and feede their yong So thou O Lorde of hostes hast appointed thine altars for nestes as it were wherein by thy word spirite sacramentes discipline thou engenderest nourishest feedest and defendest thy yong ones which are the godlie So that by this comparison is signified not the affection onelie of the Lorde of Hostes toward the Church which affection Christ Matth. 23. applieth to himselfe when he saith Howe often would I haue gathered thie children together as the Hen gathereth her chickens ye would not But y t euerie one also who tendereth his own saluation shold ioine him self to the nestes of God namelie to the meetings of the godlie where y e publike ministerie is For the altars by the figure Synecdoche do signifie y e publike ministerie of y e church the which is a most certaine note of the visible Church Dauid then doth shewe how that congregation is the true Church wherein are teachers and learners of the word of God wherein not onelie the ceremonies appointed of God are in vse but also God according to his word is worshipped and publique confession of the faith is made For these words My King my God are the voice of confidence confession Therefore wheresoeuer these things are there without al doubt is the true Church and the fellowship of Saintes But least anie should erre in this place it is to be noted that the state of the Church in this life is three-folde either an vpright or à troubled or a banished state The vpright state of the Church consisteth of due order of lawful power of authoritie The order is two-fold namelie either of persons or of actions The former is y t which in this place we make the first part of the vpright state of y e church the latter belōgeth vnto power authorite I wil speake therefore now of the order of persons in the kingdome of Christ which is y e church which order the nigher it commeth vnto the forme of the primitiue Church the better more perfect it is and the more it swarueth from that ancient simplicitie the worser and more hurtful it is CHAP. 16. 1. Christ is the supreme gouernour in the Church 2. The diuersitie of persons in the Church of CHRIST FIrst therefore by due order in this spiritual Empire and kingdome of Christe there is one chiefe Monarch euen Iesus Christ who by his word and Spirite ruleth the kingdome receaued from the Father The kingdome of this Monarch is the Church that is the
according to the prescription of their Lorde For this cause Paul doeth name the ministers of the Gospel Disposers of the secrets of God in whome this onelie thing is required That they be found faithful To conclude the summe of al is this The keies of the Church are the word and faith For as the preaching of the word of God concerning y e attaining remission of sins through Christ is one keie to open to shut the kingdome of God which keie hath à double vse One is of one nature which is to open the kingdome of heauen the other is through the default of the hearers to shut the kingdō of heauen And therefore Christ himselfe is to some the sauor of death vnto death and to others the sauor of life vnto life But as he is the sauor of life of his owne nature so is he the sauor of death through the wickednes of men that wil not credite the Gospel So in that verie deede it is but one keie but it hath à double vse So whoso beleeueth through the working of the holie spirite he adioineth faith to the Gospel which is as it were another keie of the kingdome of heauen By these two keies the kingdome of heauen is shut vp and pardon of sinnes obteined Furthermore as Christ Peter Philip Iohn Paul and the other Apostles doe applie this keie sometime to manie together and sometime to one by himselfe So godlie ministers of the worde both publiquelie and priuatelie maie vse this auctoritie of opening and shutting the kingdome of God that is of binding and loasing sinnes For as this binding is an adiudging of that man who beleeueth not the Gospel but serueth sinne and Sathan vnto death and damnation vnlesse he repent So loasing is à setting of him free who beleeueth the gospel from the woeful bondage of sinne and the diuel and à giuing of the most desired libertie in Iesus Christ that being now set-free from death and perdition he maie serue God by righteousnes for euermore Hereby appeareth both the excellencie of this power and also howe it is not tied vnto men as the Pope thinketh but to the ministerie of the worde and that ordinarie regiment is subiect to this power as farfoorth as the Church is guided by doctrine sacraments ceremonies and discipline The iuridical power although it dependeth cheifelie vppon the power of the keis yet because it requireth deliberation and consultation in respect of diuerse circumstances falling out manie times which cannot be cōprehended in general rules I distinguish it from the former power which I called ordinarie The iuridical power consisteth in three thinges to wit in alowing sound doctrine in reiecting false opinions and in exercising ecclesiastical discipline That the catholike Church and euerie mēber of the same haue power to know and to alowe religion it is manifest For both Christ inuiteth al men vnto himself that they maie learne of men and the Apostle send-foorth to teach and God earnestlie requireth the knowledge of his worde without which no saluation can be attained Therefore wicked wretches are the Papistes who keepe-awaie the laie people as they are called from the reading of good bookes and forbid the holie scriptures to be imprinted and reade in à vulgar speech whereby doubtles they doe shewe themselues to be the cruel enimies of mans saluation whome those wordes of our Sauiour should terrifie me thinkes Wo be to you interpreters of the lawe for ye haue taken-awaie the keie of knowledge yee entred not in your selues and them that came-in yee forbad This checke belongeth vnto the Pharisies in al ages who take to themselues the auctoritie of teaching but in the meanetime by corrupting true doctrine and that of meere malice and diuelish hatred they stop-vp the readie waie vnto Christ. An other part of the iurisdiction of the Church is à power to improue and to reiect false and erroneous doctrine as the inuention of diuels Therefore saith Christ Beware of false Prophetes And Take heede to your selues of the leauen of the Pharisies And Paul saith If anie man preach an other Gospel let him be accursed Neither as they thinke doth it make for the Papistes that our Lorde saith The scribes and the Pharisies doe sit in Moses seat Al therefore whatsoeuer they bid you obserue that obserue and doe For in another place our sauiour speaketh of the same Pharisies Let them alone they be the blind leaders of the blind Of which I wil conclude two thinges one is Howe they are to be harkened vnto so long as they sit in Moses seat that is so long as they bring the pure doctrine of Moses The other is how al words whereby we are commanded to obeie the rulers and teachers of the Church haue à condition though vnexpressed namelie how they are to be obeied if so be they teach those thinges which the Lorde hath inioined them to teach that is they are to be obeied if the Lord speake in their mouthes and not that old serpent that seduced our first parents And this also is ment by those words of our sauior he that heareth you to wit vttering my words heareth me The last part of iuridical power is discipline which is à schooling whereby such as be receaued into the Church are gouerned kept in order yea framed to religiō righteousnes modestie and other vertues y e nothing vnsitting for Christians be committed or in fewer words Discipline is an ordering of the life and of manners and à training aswel inwarde of the minde affections and wil as outwarde of the tongue gesture and deedes of men vnto godlines honestie and innocencie of life The partes of this discipline are to namely direction and correction Direction doth gouerne and guid men in the right waie Which direction must bee vsed after to the rule of Gods word according to the lawes of godlie magistrates and according to the examples of good men The rule of Gods worde teacheth what is to be auoided and what to be desired and done The catechisme of children proposeth this rule which more at large is declared in the sermons of the Prophets and Apostles The lawes of godlie Magistrates doe prescribe a rule as maie seeme to bee most expedient in respecte of the differences of ages and callinges Hereof there be some canons made for the discipline of the cleargie and some for the schooling of the common people Examples of good men are as painted rules of the lawes For what the lawes by the rules of Gods worde doe describe and offer to the minde that by notable examples is set before the eies in à manner And therefore Christ doeth saie I haue giuen you an example And Paul Be yee folowers of God as deere children and walke in loue The best waie then of teaching is to shew that by examples which is taught by rules And therefore
of God is not men wander from the right waie Where the Lawe of God is not there is meere darkenes Hitherto in like sorte pertaineth the first commandement Thou shalt haue none other Gods before me And therefore it is for God alone vpon whome each creature should depend to prescribe the forme howe he wil be worshipped Dauid then instructed by this commandement did praie aright when he saide Lead me forth in thie truth and teach me for thou art the God of my saluation Againe Theie worship me in vaine teaching for doctrines mens traditions Then al the inuentions of man are vnnecessarie burdens as theie which detract from the auctoritie of God Furthermore whatsoeuer is not of faith is sinne For faith of the worde is faith Wheresoeuer then the worde is not in vaine doth man purpose to please God Againe Yee shal not do euerie man whatsoeuer seemeth good in his owne eies And Ezekiel Walke ye not in the ordinances of your fathers c. Walke in my statutes By these and manie other places that is confirmed which we did propose But this Masse wherein theie feigne an oblation to be made for the quicke and dead not onelie hath no commandement of God which thing is necessarilie required in the maner of seruing God but also is quite contrarie to the institutiō of Christ who biddeth the liuing to take eate and drinke and to do that in remembrance of him This reason should satisfie al good men especialie such as knowe that the Prophets zealouslie doe reproue the blindenes of those men which without the commandement of God doe institute worshippinges in the Church This foundation made the diuorcement betweene Luther and the Pope This foundation doth cleare the consciences of such good soules as forsake the baude of Rome and flie vnto their moste vncorrupted spouse euen our Lord Iesus Christ the sonne of God And this foundation doth strengthen and comfort the saintes while theie be compelled to sustein exile affliction shame and losse of their goodes for the confession of the true doctrine to whom long custome and the auctoritie of their Elders is too too impudentlie obiected For as Tertullian saieth none maie prescribe to the truth either spaces of time or the authoritie of persons or the priuiledge of regions Because our Lord Christ who continueth for euer named himselfe the truth not custome The second It is cursed impietie and abhominable reproch against the sonne of God to turne-ouer y e glorie due to Christ alone vnto à sacrifising priest But this is don in y e Popish Masse For the sacrifising priest arrogateth the glorie of offering à propitiatorie sacrifice for the sinnes of all men both quicke and dead to himselfe when he braggeth howe he doth offer for the quicke and for the dead For as aboue hath bin shewed Popish priestes are to that end consecrated But now seeing the heauenlie father wil that men doe repose the eternal sanctification of them selues onelie in the oblation of Christ for so y e spirite of God in the Epistle vnto the Hebrues doth saie But this man to wit Christ after he had offeredone sacrifice for sinnes sitteth for euer at the right hand of God and from hence-forth tarrieth til his enimies be made his foote-stoole For with one offering hath he consecrated for euer them that are sanctified Againe Christe being come an hie Priest by his owne bloud entered he in once into the holie place and obteined eternal redemption for vs. And againe How much more shal the bloud of Christ which through the eternal spirite offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God! Who seeth not that cursed impietie and abhominable reproche is done to the sonne of God by à sacrifising priest if he arrogate euen the smalest part of Christe his glorie to himselfe The third The holie spirit in Paul doth saie There is one God and one Mediator betweene God and man which is the man Christe Iesus who gaue himselfe a ransome for al men In which saieng of Paul there be two things The first is an assertion wherebie Christe is made the mediator betweene God and man The second à reason of the assertion namelie for that Christ alone and none but he hath giuen him selfe à ransome for al men For Paule wil haue these partes of Christ his priesthood to wit sacrifice and intercession to be so ioined together that theie cannot be seuered As therfore Iesus alone is the priest which by his sacrifice once offered doth purge wickednes so is he alone the mediator by whome onelie we haue accesse vnto the Father For the intercession dependeth vpon the merite of the sacrifice So that intercession can not be transferred vpon anie beside him whose duetie it is to make propitiatorie sacrifice When therefore this dignitie of intercession is ascribed to à sacrifising priest great iniurie is done to the sonne of God But this do the Papists in their fained sacrifice For theie doe not onelie arrogate to them-selues the honour of purging sinnes but also vsurpe the office of intercession which is peculiar to Christ. For this is in their praier in the Masse We offer to thie noble maiestie of thie benefites and giftes à pure sasacrifice a holie sacrifice an immaculate sacrifice the holie breade of euerlasting life and the cup of perpetual saluation vpon which do thou vouchsafe to looke with à fauourable and gratious countenance and to accept them as thou diddest vouchsafe to accept the giftes of thie childe Abel the righteous and the sacrifice of our Patriarch Abraham and that holie and immaculate sacrifice which Melchisedech thie most hie Prieste offered to thee We humblie beseech thee ô Almightie God command these to be carried-vp by the hande of thine holie Angels vnto thine hie altar c. And again in the same secrete of the Masse theie ascribe the like honour to the dead when the priest craueth that thorough their merites and praiers we maie be armed with the help of Gods protection Here we do see à double impietie to be ioined together For theie doe not onelie make à Priest the intercessor who standeth-vpon the dignitie of his sacrifice but also theie craue that through the merites and praiers of the Apostles and Martyrs God would protect them And although it folowe through our Lorde Iesus Christe yet moste plainelie theie bewraie their impietie in that theie testifie in plaine wordes howe theie depende both vpon the dignitie of the sacrifice and merites of the Saintes But when the Papistes doe obiecte howe Paule adhorteth that one would praie and make intercession for another I answere the saintes do praie make intercession each for others not with anie confidence vpon their owne worthines and merites but vpon the worthines and merites of the onelie Mediator our Lord and sauiour Christ. But the Papistes in making the saintes
separated from sinners that is righteous Otherwise he had bin vnmeete for such an office For thus saith God The seede of the woman shal bruise the serpents head that is the whole consent of the Scripture approuing the same The eternal sonne of God shal take-vnto him selfe the humane nature that God and man maie be one person à mediator or à priest betweene God men who taking mans cause vpon him-self shal suffer the punishment due to mankind reconcile men to God his own righteousnes being imputed to them which made Augustine to saie A more conuenient māner to heale our miserie there was none than by the passion of Christ. For be as the same August saith made our sinnes his own sinnes that he might make his righteousnes to be ours Therfore y e conditiō of y e Priest reconciling vs to God by his own merit was to be of two kinds One of natures y e other of quality The cōditiō of natures y t this our Priest should be both God man in one person otherwise he could not be à mediator For as to the father by his eternal diuinitie so ought he to be conioined to vs by the societie of humane nature The Sonne of God therefore as Ambrose doth saie taking our flesh vpon him became man that the man Iesus Christ might be the Mediator betweene God and man It was behoueful therefore that the Mediator should consist of both natures that he might reconcile both Of the diuine that he might talke with God and appeare before him of y e humane that he might both be a debtor also haue to offer vp to God Whence in the Epistle vnto the Hebrues it is thus written He tooke flesh blood that he might destroie through death him that had power of death that is the diuel and that he might deliuer all them which for feare of death were all their life time subiect to bondage Againe In all thinges it became him to be made like vnto his brethren that he might be merciful and à faithful high priest in thinges concerning God that he might make reconciliation for the sinnes of the people For in that he suffered and was tempted he is able to succour them that are tempted Hitherto concerning the conditions of the diuine and humane natures of our priest now of the qualitie of the person whereof the same Epistle entreateth on this wise Such an highe priest it became vs to haue which is holie harmelesse vndefiled separat from sinners and made 〈◊〉 than the heauens which needed not dailie as those hie Priestes to offer-vp sacrifice first for his owne sinnes and then for the peoples But of this qualitie we shal haue good occasion to speak more in the explication of the priesthod And that Iesus the sonne of the virgin Marie is the true Messiah yea priest and Mediator both promised and giuen to vs of God we haue aboue declared where we opposed against y e Iewes this inuincible argument He alone without al controuersie of certain truth yea by the confession of al men is the true and onelie Messiah to whome al the prophecies of the Prophetes do point and to whom properlie whatsoeuer by Moses and other holie Prophetes of God hath bin foretolde of the Messiah doth agree But the prophecies of al the Prophets doe point vnto Iesus the sonne of Marie y e virgin to this Iesus alone whatsoeuer by Moses other holie prophetes haue bin foretolde of the Messiah doth agree Therfore none but Iesus the sonne of Marie the virgine is the true and onelie Messiah The minor which is in controuersie we haue alreadie proued aboue where we refuted the vanitie of y e Iewes concerning the Messiah Turne vnto our note vpō 1. ver of this Psalme against the Iewes CHAP. 28. 1. Of the Priesthood of Christ 2. The partes therof 3. Of the Gospel of Christ. THe priesthood of the newe Testament is à ministerie ordained and appointed of God wherein Iesus Christ God and man being confirmed the most hie eternal Priest by the oath of God doth preach and mainteine the Gospel concerning the remission of sinnes and through the eternal spirite offereth himselfe for à propitiatorie sacrifice wherby he both cleanseth sinne and satisfieth the iustice of God for sinners appeaseth Gods displeasure doth merite grace and the holie Ghost for as manie as beleeue on his name and continualie maketh intercession for the Church and is heard so that the yoke of the diuel enimie of mankinde being shaken-of and the image of God lost through sinne beeing repared in vs we maie be sanctified for euermore yea and liue blessedly being conformable to Christ the hie Priest worlds without end This definition is collected both out of y t which we haue spoken of the Priest and also from the consent of the whole Scripture but especialie out of the epistle vnto the Hebrues But euerie part of this definition as theie containe much store of good doctrine comfort so theie doe require à longer discourse The partes of the priesthood of Christe expressed in the definition be three namelie the doctrine of the Gospel Sacrifice and praier or intercession And euerie of these are most perfect effectual so that nothing in them is either wanting or not sufficient for saluation For al the virtue of these partes dependeth vpon the maiestie of Christe in whome neither wisedome nor goodnes nor puritie nor wil nor power is lacking Of these three parts therefore we wil entreate in order The first part is the preaching of the Gospel without which we miserable and blinde sinners can hope for no fauour and grace from God For without this doctrine of the Gospel we bee wrapped in miserable darkenes and through y t greatnes number filthines of our sinnes euen by y e iudgement of our own conscience condemned as so ouer-throwen that we must needes dispaire For both the lawe doth threaten the wrath to such as fulfil not the lawe for this is the iudicial sentence of the lawe Cursed is euerie man that continueth not in al thinges which are written in the booke of the lawe to do them and our owne conscience which is à testimonie of y e iudgemēt to come doth accuse vs before the iudgement seate of God and the miseries of mankinde do witnes that God is iustlie offended and the horrible tyrannie of Satan vpon man together with the tragical chances at al times do proue what à detestable thing sinne is I saie nothing of warres nothing of the signes in heauen in earth and in the sea testifying the rage to speake with the Prophete of Gods displeasure Al these things are but y e beginnings as it were of their miseries which repent not at y e preaching of the Gospel Al which our priest doth heale if we like mad men with the furious and blinded world
man formed after the image of God from so great good vnto such euil from life vnto death from à friende to an enimie vnto à traitor from à sauiour vnto damnation from saluation brieflie frō God the fountain of al goodnes righteousnes life saluation happines and honor vnto the diuel the auctor of al wickednesse vnrighteousnesse death damnation and perpetuall infamie But this euil which indeede is manifolde the blinded man perceaueth not And although sometime as it were through à casement it beholdeth à certaine shadowe thereof yet by and by it forgettes the same as he who hath seene his face in à glasse Which thing doubtlesse is greatlie to bee lamented For the first steepe vnto health as they saie is to knowe the sickenesse For the knowledg of the disease stirreth such as loue their health to seeke à Phisition Let vs therefore as the skilfull Phisitions doe in healing diseases seeke-out the causes of so great euill that knowing them both a Physition maie bee sought and remedie maie be applied to heale the same Wee then wil search-out the causes of mans vsual ingratitude and contrariwise oppose medicines for this common euil that so by comparing them together the contrarie causes of contrarie effectes maie the better both bee knowen and discerned Paul writing vnto the Ephesians doeth recite sixe causes aswell of this euil as of all other wickednesse raigning in the world which in order wee wil declare The first cause is that which he calleth the fleshe that is the wickednes of the corrupted nature in men after the fal of Adam This wickednes is like à filthie fountain from which pestilent vapors doe issue whereby all the cogitations al the counsels and actions of man are infected and corrupted as it were with deadlie poison And although this fountaine can not wholie bee stopped but oftentimes it wil breake out yet the course thereof as much as maie be is to be repressed which is done after thiswise The Gospel of Christ must be harkened vnto which when we beleeue we are endued with the holie Ghost which is à newe spring in the heart of man from whence floweth pure water springing vnto euerlasting life For frō this new foūtan wherby y e course of y e filthie spring which we haue throgh y e corruptiō of nature is stopped do issue godlie cogitations counsels and works like riuers frō an euerlasting fountane The seconde cause of this euil ingratitude is the lust of the fleshe that whereby the flesh or original sinne doth work to bring out most abhominable fruite The force of this concupiscence al mortal men doe feele in thēselues though diuerslie And it is as à litle riuer slowing from the fountaine and infecting whatsoeuer it meeteth with y e horrible stinch it hath Against this the lust of the spirite is opposed the which like à pleasant riuer floweth from the holie Ghost wherewith such as haue turned from their sinnes are endued the which maketh the cogitations and actions to spring at it were and to prosper But concerning the workes of the lust of the flesh and the fruite of the lust of the spirit reade the 5. chapter vnto the Galathians The thirde cause of ingratitude and of other sinns is the cogitation of the flesh to wit when y e cogatatiō raised-vp by concupiscence enterpriseth to reason and to dispute of those thinges which concupiscence doeth offer as gratefull and pleasant to the fleshe This Paul to the Romanes calleth the Wisedome of the flesh and enimitie against God For seeing it swarueth not from her beginning that is from the fleshe and the lust thereof it cannot sauour those things which are of God To this the wisedome of the spirite is opposed which the Apostle vnto the Romanes nameth The wisedome of the spirite This wisedome of the spirite when it taketh the ground of her reasoning from her fountane as from à beginning it cannot by reasoning conclude any other thing but that which is of the spirit God whome alwaies it beholdeth The fourth cause of our ingratitude and disobedience towarde God is The wil of the fleshe and of the minde As Paul saith This laboreth to attaine enioie that which y e wisedome of the flesh persuaded vnto as delectable For in this will there is election and lust whose end is the vse of the thing desired And although the will of reason doe sometime reclame the reasoning of the fleshe yet for the most parte by the violence of the fleshe it is borne-awaie euen as à shippe is violentlie carried-awaie by contrarie windes striue the marriner neuer so much For this will of the fleshe the Philosophers yea and Paul too calleth Selfe-loue which is à blind vndiscrete sauage loue of the bodie hurteful both to him that hath it and to others which Socrates not knowing the fountane of euil calleth the heade and the spring of al wickednesse Because it taketh awaie mutual charitie whereof all mischiefe ariseth among men while through the instinct hereof they seeke after wealth auctoritie preferment and pleasure wherein they doe place the soueraigne felicitie of man Against this wil of the fleshe and of the minde is opposed the will of the spirite the fourth cause of good workes and commaundeth such thinges as bee contrarie to the flesh and her will Which wil of the spirite maie bee called also Selfe-loue but yet à right cōmendable loue such as foloweth not the sense of the fleshe but the iudgement of the spirite This right and commendable Selfe-loue driueth à man to endeuour to labor and with earnest praiers to craue to beg that y e most excellent part of vs which is the minde maie be endued with true godlinesse and virtue and that to this ende that it maie bee ioined to God the soueraigne good in whom onelie the true felicitie of man doth consist This difference betweene this double Selfe-loue our Sauiour doth teach when hee saith He that hateth his life yeelding nothing therevnto in these casual and transitorie things he doth as hee shoulde loue it desireth to be saued but he y t loueth by yeelding he hateth it seketh y e destructiō of his soule As there is thē a doble self loue so there is à double selfe hatred One according to the right iudgement of the minde whereby we auoide the enticements of the flesh withdrawing vs from God the other of the foolishnesse of the fleshe whereby we despise the thinges concerning vertue goodlines and honestie This is à prophane and hurtful the other is holie and à necessarie hatred The fifth cause of mans vnthankefulnesse to God is the peruerse dealing of the world the infinite offences and the innumerable examples of all manner wickednesse This euil custome of the worlde is the fodder of all iniquitie naughtinesse and peruersitie whereby manie euen of such as purposed to feare God
are carried-awaie so that they become wilde oftentimes and spurne against GOD. Hereof it is that we see in all states such contempte of the Gospell which reprooueth this darkenesse Hereof spring the detestable behauiour of parentes the il bringing-vp of children For while men doe looke-vppon the multitude auctoritie and power of such as sinne they excuse themselues by example as they did who dispising the spirite of Christ in Noah at the length suffered due punishment in the floude This wickednesse doeth deserue that men shoulde bee punishod with à reprobate minde as Paule saith GOD deliuered them vp into à reprobate minde according to the threatening of the lawe The LORDE shall smite thee with madnes and with blindnes with astonieng of hart For such as are forsakē of God for their custome of sinning are by little and little so berest of their wits blinded and strucken with astonishment of heart that they become without feeling and giue themselues to wantonnesse not vse Paul his wordes calling vertue dishonestie good euil wholesome thinges hurtfull and iudge cleane amisse than which no paine can bee imagined more grieuous When therefore we beholde the most part of mankinde to rushe headlong as it were into al manner wickednesse let vs call into minde the greatnesse of Gods displeasure who by his moste righteous iudgement permitteth that mans rebellion bee punished with madnesse Of which madnes Paul writeth when hee saith Because they receiued not the loue of the trueth that they might bee saued God sent them strong delusion that theie shoulde beleeue lies But most horrible is it that this punishment shoulde sticke in the posteritie according to the saying of Salomon He that rewardeth euil for good euil shal not depart from his house Therefore when wee see men to bee delighted in the filthines of sinne let vs auoide y e examples of iniquitie against thē let vs set the obedience of y e chast spirits the examples of the sancts who deemed nothing either more pleasant or more auncient or better then faith and obedience whereby we are ioined to God And let euerie man take heede that he be not taken with the deceitful counsels of the flesh For there be which doe purpose but most foolishlie before their death to repent not considering how by too much vsing to sinne that sinne becommeth euen à nature as it were For as Augustine doth saie while custome is not resesied it becommeth necessitie And the Poet When à sickenes hath taken roote If thou take Phisicke it wil not boote The sixt cause of mans disobedience and of all wickednes raigning in the worlde is the Prince of this aer as the Apostle saith euen the diuel himselfe He is present to all those causes aboue recited as à chiefe capitane For hee insinuateth himselfe to the corrupted nature and stirreth vp the concupiscence by obiectes poisons and confirmeth the cogitations of the flesh and moueth the will by wonderful slights snares encreaseth the wicked manners of men to spread abroad his kingdome the farder and to abolish the kingdome of Christ by little and little Againste this prince of the aër is opposed the prince of the Church euen the Lorde of hostes who is hier than the heauens from whome are the causes of godlie actions aboue recited For he doeth giue the holie Ghost cherishe the lust of the spirite strengthen good cogitations keepe the wil and proposeth the examples of holie men but chieflie his owne example to be imitated of vs. Or in fewer wordes A liuelie faith in Iesus Christ is the general remedie againste all the wickednesse and peruersitie of y e world For this is the victorie that ouercōmeth the world euen our faith For by this Christ the conqueror of darkenes is possessed by this à new spirit whereby we resist y e flesh is obteined by this the whole bodie of sinne is killed and mortified and by this in al troubles wee doe flie vnto the name of the Lorde that is vnto praier the safest sanctuarie the righteous runneth vnto it and is exalted CHAP. 37. 1. Of Christ his intercession for vs 2. And of diuerse notable thinges to be considered in the same THE thide and last parte of Christ his Priesthood is his intercession for y e whole Church and for each particular member of the same For as Christe alone by the sentence of the law is perfectlie righteous and alone hath giuen himselfe à ransome for the redemption of all So hee and none beside is the mediator of intercession inasmuch as intercession dependeth vppon the merite of righteousnes and of the price giuen for à redemption And therefore Paul doeth saie There is one mediator betweene God and man euen the man Christ Iesus who gaue himselfe à ransome for all men Vppon this place Theodoret writeth thus There is one peace maker who hath ioined those thinges which were contrarie and distant Hee called Christe à man because hee called him an intercessor for man was made intercessor And as hee that woulde reconcile two ioining their handes together doth put himselfe betweene and taking one by the right hande and the other by the lefte doeth ioine them together So Christe when hee had vnited the diuine nature to the humane did procure such à friendeshippe as can neither bee violated nor broken And Paule vnto the Romanes doeth saie Who shall condemne It is Christe which is deade yea or rather which is risen againe who is also at the right hande of GOD and maketh request for vs. Heere the Apostle against condemnation setteth the intercession of Christ sitting at the right hand of the father and making intercession for the Church and for euerie member thereof And vnto the Hebrewes it is thus written of him This man because he endureth euer hath an euerlasting Priesthood Wherefore hee is able also perfectlie to saue them that come vnto God by him seing he euer liueth to make intercession for thē As therefore the force of y e obedience of y e law in christ y e price of his passion is of infinit valor merit so his intercessiō is most effectual and pretious So that it can not bee but his praier on our behalfe for whome hee maketh intercession must bee hearde And for them principalie he maketh intercessiō who are made his members through faith Notwithstanding the difference is herein because when hee was in this worlde hee was à fulfiller of the law And with one oblation once made hath hee consecrated for euer them that are sanctified But as yet hee maketh intercession for vs with his father as the eternal priest of the Church For so saith Iohn If anie man sinne wee haue an aduocate with the father Iesus Christ the iust Wherefore Christ maketh intercession both now and alwaie for y e Church whose intercession dependeth vppon the merite of his righteousnes and the
in their hearts and wil be their God thei shalbe my people And thei shal teach no more euerie man his neighbor and euerie man his brother saieng Knowe the Lord for theie shal al knowe me from the least of them vnto the greatest of them saith the Lord for I wil forgiue their iniquitie and wil remember their sinnes no more Here the Prophete in plaine wordes maketh mentiō of a double couenant an old and a newe So Paul vnto the Galathians saith y t Agar the bond woman did signifie mount Sina and Sara the free woman was à figure of the celestial Ierusalem and he addeth by those two the two Testaments were signified One gendering vnto bondage and the other vnto freedome As therefore the olde Testament to Agar gendering vnto bondage So the newe Testament is compared to Sara gendering vnto freedome By which places we doe see howe there be two Testamentes and those greatlie differing Of which the old Testamēt was à mutual obligation betweene God and the Israelites God for his part promising the land of Canaan the Israelites for their partes binding them selues to obeie him according to the lawe of Moses whereof as the bloud of the lambe where-withal the people was besprinkled was the external signe so the final end was that among that certaine people the memorie of the promise of grace might be kept vntil the comming of the Messiah who was to be borne of that people But the ende of the newe Testament greatlie differed therefrom as both we haue shewed and the words of the Prophet doe most euidentlie declare of which let vs more deepelie consider And that we may the better vnderstand the words of the Prophet we must note that there is à triple time of the newe Testament to wit when it was promised when it was represented and when it is fullie performed The time of the couenant promised continued from the first promise concerning the seede of the woman vntil Christe came into the world and was hanged vpon the crosse by whose bloud this newe couenant is confirmed by whose virtue as manie as haue beleeued the promise are salued as were the Patriarches Prophets Kings and manie moe Neither do the words of the Apostle let this thing saieng The Testament is of no force so long as he that made it is aliue For the testator euen Christ in Gods heauenlie decree died euen since the promise was first made Hence it is in the Reuelation The lambe was slaine from the beginning of the world And therfore by the virtue of Christ his death and passion both Adam and Habel and Seth and al beleeuers before Christ did come in the flesh were salued The Prophet Ieremiah speaketh not of this time of the Testament promised The time of the couenant exhibited was the time when our Sauiour Christ died and suffered which time continueth euen vntill the end of the world into this time we are fallen who beleeue on the Messiah come as the Fathers did on the Messiah promised although as touching the knowledge of the Messiah à more cleare light hath shined vpon vs than did vpon them For as the shadowe and à goodlie image doe differ So the cleare knowledge which we haue of Christe since he shewed himselfe doth much differ frō the shadowe of the old people Notwithstanding to both peoples it is verie profitable The time of the Testament fulfilled shal be after the resurrection of y e dead when euerlastinglie we shal enioie y e fruit of this wonderful couenant For we shal behold not y e shadow nor the image but the verie thing it selfe namelie redemptiō and saluation through Christe The Prophet Ieremiah then speaketh of this double time to wit of the time when the couenant was exhibited in this life and shal al in al be fulfilled in the life to come Nowe let vs see the words of the Prophet I wil put my lawe saith he in their inward partes and write it in their hearts What lawe I beseech you is this What manner of writing This word Lawe in the Hebrue tong is taken generalie for euerie doctrine And therefore an apt signification is to be giuen to euerie place according vnto the circumstance of the place Zacharias father of Iohn Baptist therefore doeth helpe vs herein when he saith of his sonne And thou babe shalt be called the Prophet of the most High for thou shalt go before the face of the Lorde to prepare his waies To giue knowledge of saluation vnto his people by the remission of their sinnes through the tender mercie of our GOD. The Prophete meaneth out of al doubt the knowledge of saluation and the remission of sinnes through the bloud of Christe For so he saith Al shal knowe me And that this must be vnderstoode of the knowledge of Gods heauenlie wil he plainelie doeth shewe in the wordes immediatelie ensuing For I wil saith GOD forgiue their iniquitie and wil remember their sinnes no more Thus we knowe what lawe the Prophet meaneth in this place But what manner of writing doeth he vnderstand Surelie this writing is neither an idle nor an hurtful knowledge but it is a knowledge with a liuelie faith in the heart whereby we be persuaded and feele in our mindes that God is merciful to vs and hath pardoned our sinns for the merits of Christ the Priest and whereby motions of the spirit agreeable to the lawe of God be raised-vp within vs. Of which effect the Apostle calleth it the spirit and so obedience of the lawe is wrought in man This faith and this liuelie sense in the hearts of the faithful is the writing of the law by the finger of God that is by the holie spirit at the preaching of the Gospel For as the tables of stone did signifie the extreme hardnes of mans hart whereof the hart of man not regenerate is named stonie So the writing of the heart doth signifie an heart softened by the power of the holie spirite at the preaching of the Gospel that in the same as in a newe table the grace of the Gospel yea and the lawe it selfe which ought to be à perpetuall rule for the godlie to leade their life by maie be engrauen whereof it is called à fleshie heart And therefore the Lorde by the Prophet doth saie I wil take awaie the stonie heart out of your bodie and I wil giue you an heart of flesh But here some maie iustlie demaund whether there be anie difference betweene the newe Testament and the Gospel For by that we haue spoken it maie seeme that theie be one and the same thing Vnto this question we are thus to aunswere The newe Testament and the Gospel as touching the substance it selfe and the subiect are al one but in à consideration they differ For substance and for subiect they are one because both are a preaching of Christ and howe to attaine eternal life through
Christ. But in à consideration they differ Because the one which is the Gospel hath à name from bringing ioiful and good newes touching the attainment of euerlasting life through Christe and by the other that is the Testament is signified that God not content with à simple promise doth binde himselfe to vs by couenant an oath comming betweene that we maie vnderstand both the immoueable decree of God touching the attaining of saluation by Christ and howe we also for our partes are bound to God by faith For faith is one part of the couenant to wit of mans part For in al couenants as aboue also hath bene shewed mutual conditions and lawes be required The same is to be saide of the olde Testament and of Moses lawe Furthermore when the Scripture is diuided into the lawe and the Gospel it is to be vnderstoode that the difference is taken from the things subiect and when it is diuided into the old and newe Testament the differences are taken from certaine circumstances of the things subiect But when the holie Scripture which we cal the old and newe Testament is so caled it is rather of custome than of any difference of things subiect except you speake by the figure Synecdoche And therefore Augustine doth saie Where I saide the authoritie was included within the 44. bookes of the olde Testament following the vsual maner of speaking which the Church hath at this daie I called it the old Testament But the Apostle seemeth not to cal anie thing the old Testament but that which was giuen in mount Sinai And therefore y e same Augustine writing vnto Bonifacius doth saie howe they might more truly be called instruments than testaments that that might be called the old and this the new I wil add also herevnto à question out of Augustine whose words be these Howe is it named old which after 430. yeares was made by Moses and howe is it called newe which before so manie yeares was made vnto Abraham The reuelations are to be cōsidered in these names and not the institutions The reuealing of the olde Testament was made by Moses but the reuealing of the new was done by Christ when he manifested himselfe in the flesh in whom the iustice of God appeared Againe because the old testament pertaineth vnto the old man from which mā of necessitie is to begin the new vnto the new man of which man must passeouer frō oldnes therfore in that earthly promises are conteined but in this heauēly Furthermore seeing the Apostle saith the old testament is abrogated by the newe and the olde was giuen in mount Sinai where the Ten-commandements were published-out it maie in this place be asked touching the Ten-commandements whether they also be taken-awaie as part of y e old testament Vnto which question I do thus answere The Ten-cōmandements as they be a part of Moses law do no whit bind vs but as they containe the eternal pleasure of God they do must continue euē as manie other things in Moses which are natural But a double vse according vnto y e consideration of double man is to be respected in the decaloge For if you respect y e time of man before the reuelation of Christe in man that is before the iustification of man through y e faith of Christ as man himselfe is called old who is bound either perfectlie to obeie the law or to be punished according to our Sauiours words vnto the proude Lawer If thou wilt enter into life keepe the commaundements So the Ten-commandements by a certaine analogie maie bee comprised vnder the olde testament For it is a certaine Schoolemaster to bring vnto Christe as the olde testament accusing and condemning man for that he hath not the righteousnesse which the lawe requireth whereby man is driuen to seeke Christe who is the end of the lawe for righteousnesse vnto euerie one that beleeueth In this sense Paul opposeth the moral lawe against the newe Testament But if you haue an eie vnto the time of man after the reuelation of Christe in man as man himselfe is become newe So the Ten-commandements is a rule how a newe man should leade his conuersation and shal neuer be abolished Whose newe obedience doth please because y e person pleaseth for Christ his sake whose perfect obedience to the lawe is imputed to the beleeuing man Now of that which hath bene saide let vs make manifest the differences betweene the old and the newe Testament The which although they differ not in respect of the last end seeing they both do respect the reconciliation attonement of man with God as the final end yet if we doe consider the endes comming betweene and circumstances the olde Testament doth goe before the manifestation of the new if the mediators the old by the seruant Moses y e newe was administred by Iesus Christe the Sonne if the maner of the dispensation the Old was but in à shadowe the Newe hath the verie image of things The shadowe and the figure was the deliuerance of Israel from the bondage of Aegypt Pharao being oppressed The truth is the deliuerance of the faithful from the bondage of sinne Satan being ouercome The bringing of Israel into the land of Canaan and the possessing of the same was the shadowe y e bringing of the spiritual Israel into heauen and the hereditarie possession thereof is the truth The giuing out of the lawe vpon mount Sinai by Moses was the shadow The truth is the word which came frō Sion by Christ. The lawe written in the tables of stone was the shadow but the lawe of God written by the finger of God in the harts of men is the truth The ministerie of death was y e shadowe but the ministerie of the spirit and of life is the truth To speake in a word al y e Mosaical things as his gouernment priesthood purgations sacrifices and the rest were but shadowes but Iesus Christ the eternal Priest with his benefites is the truth Or to speake both with Augustine In the olde Testament there is a hiding of the newe in the newe a manifestation of the olde Againe The olde is the beginning the new is the end with Ambrose It is called a testament because it is dedicated with bloud the olde in a figure to wit by the bloud of à brutish beast The newe in the trueth namelie by the bloud of Iesus Christ. Thus much concerning the couenant annexed to the priesthoode of Christe and of comparison betweene the olde and the newe Testament whereof we haue spoken the more at large because both olde and late writers doe varie in this point but we hope we haue made it manifest according to the trueth of Gods worde CHAP. 39. 1. Howe man is to applie to himselfe the sacrifice of Christ 2. Of Gods worde the happinesse of the imbracers and the punishment of the contemners of the same 3. Of Faith and of
the righteousnes thereof 4. Of the sacraments how manie theie are and what theie signifie THe sacrifice of Christ is applied both by the worde by faith and by the sacrament but diuerslie For by the word which is written in the heart by the holie spirite it is offered as by the hand of God By faith beeing conceaued of the word through the holie spirite it is receaued as by the hand of man And by the Sacraments as by the seale of God it is signed For he that beleeueth the preaching of the Gospel wherbie the benefite of Christ his sacrifice is offered by faith which is à worke not of nature but of grace in man he receaueth Christe wholie together with his benefites which benefites are sealed by the sacramentes as that holie Apostle Paule doeth teach Wherebie it appeareth how needeful the ministerie of the worde is as that which is ordained from heauen to offer this incomparable treasure to vs this is it which the Lorde saith Preach the Gospel to euerie creature Againe Teach al nations This ministerie the Apostles deliâ—ered by the handes as it were to posteritie and from them it is come vnto vs and shall not be abolished while this worlde shal endure although Satan with greate rage do persecute such as syncerelie do sound-out the Gospel And therefore it is our partes if we loue our saluation to heare to vnderstand to loue the worde of God to meditate ther-vpon al our life long yea and to beleeue the same and to liue thereafter that at the length we maie come vnto the desired end of happinesse For Dauid in the beginning of his Psalmes sange not in vaâ—e when he sange on this wise Blessed is the man who doeth meditate in the lawe that is in the doctrine of the Lorde daie and night But wherefore is he blessed Because the meditation of the worde worketh two thinges First that thou neither listen vnto the counsels of the wicked nor stand in the waie of sinners nor sit in the seate of the scorneful Secondlie that thou become like à tree planted by the riuers of waters that wil bring forth her fruite in due season vntil thou attaine vnto verie happines it selfe And therefore it is added in another Psalme Blessed are al that trust in him But on the other side where this worde of the Lord is neither loued nor hearkened vnto nor thought-vpon nor beleeued nor done man by litle and litle is wrapped in the counsels of the wicked carried violentlie into the waie of the sinners and at length blasphemeth God and al religion and becommeth à plaine epicure so that at length he feareth not in his hart to saie There is no God although the lieng toung saie otherwise And so he proueth like à tree planted in moste horrible filthinesse and diuelish mud to bring forth fruite meete for death damnation according as it is written in à certaine Psalme Theie be corrupted and abhominable in their waies And that deseruedlie For y e contempt of this word wherbie Christ himselfe doth offer himselfe vnto vs doth highlie offend God yea and bringeth vpon the contemners themselues and vpon their posteritie too blindenes or a reprobate minde al maner wickednes and filthinesse as Paule in his first Chapter vnto the Romans teacheth at large And in another Chapter the same Apostle doth saie Because theie receiued not the loue of the truth and therefore God shal send them strong delusion that there should beleeue lies And the euent in manie nations where Christ himselfe and the Apostles haue preached doth aunswere to this prophesie of Paul touching the punishment of such as contemne the worde of God Neither be the Turkish warres anie thing els but verie tokens of Gods displeasure for the contempt of his worde And therefore let vs be more circumspect by the harmes of other men and esteemâ— we greatlie the benefite of God who hath deliuered to vs his pure worde wherebie he doeth offer this infinite grace and benefite of the sacrifice of his sonne by whose merite we be deliuered from the power of sinne and death and endued with eternal righteousnesse and glorie Secondlie in the application of the sacrifice of Christ it is required that euerie one of yeeres doe beleeue For as the worde doth offer So faith which commeth by hearing of the worde doth receaue Christe wholie with al his merites and beleeueth that al sinnes be forgiuen for the sacrifice sake of the Sonne of God And therefore in the Christian Creede it is saide I beleeue the forgiuenes of sinnes that is I doe knowe and am firmelie persuaded that God according to his promise wil receaue me into fauour because of the sacrifice obedience of his Sonne and wil not impute my sinnes to me anie-more but vtterlie blot and forgiue yea and remember them no more For faith is not a wauering opinion but à certaine knowledge of the free promise and à firme confidence that sinnes be forgiuen for Christ his sake This faith as touching the certaintie thereof dependeth both vpon euident testimonies of the Scriptures vpon parables and vpon approued examples but as touching confidence it resteth onelie vpon the merite of Christ. Paul after Dauid saith Blessed are theie whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth no sinne And Christ doth saie Sonne be of good comforte thie sinnes are forgiuen thee And to the ruler of the Synagogue the Lorde saith Onelie beleeue And to the woman which had an issue of bloud Thie faith hath made thee whole Among manie parables that is notable which is in the 18. chapter of Matthewe of him which did owe tenne thousand talentes and hauing not wherewith to discharge he was of meere grace forgiuen the debt Hitherto belongeth also the parable of the two debters and of the prodigal sonne Among examples the most excellent is of the Theefe whose sinnes were forgiuen him without anie merites either going-before or comming-afterward I omit Dauid Manasses Peter Paul Magdalene and others With this faith of the remission of sinnes two thinges are continualie ioined which although theie differ from the faith of the remission of sinnes yet can theie be separated at no time And theie are to speake with the Apostle Grace and Gifte of which I wil speake more distinctlie that we maie the better consider what à great blessing faith of the free remission of sinnes is Grace in this place is the verie iustification of à beleeuing man and from the cause is so caled For Paul in the 5. Chapter vnto the Romanes doeth saie so where he compareth sinne and grace together The iudgement came of one offence vnto condemnation but the grace of manie offences vnto iustification And As by the offence of one the fault came on al men to condemnation So by the
poore in spirit to the meeke to peace-makers to such as endure persecution c. But al those and the like sayings are not contrarie to our iudgement if any wil rightlie distinguish betwene y e causes and effectes of iustification the qualities of the iustified For it is one thing to speake of the reward of obedience and of the qualities of those who are alreadie iustified through faith and another thing of the causes of the matter that is of iustification Againe it is one thing to vse the wordes of Bernarde to speake of the causes of gouernement another of the waie to the kingdome Also it is one thing to speake of the essential principles of à thing another of the principles of knowledge But they obiect against vs as à strong buclar the saying of Christ If thou wilt enter into life keepe the commaundementes That is fulfill the lawe I aunswere Christ shewed à most readie waie vnto life euen the keeping of the commaundementes or fulfilling of the lawe But for that the fault is in vs that wee cannot fulfill the lawe Christ is become the ende of the lawe for righteousnes vnto euerie one that beleeueth And this is it which the same Paul saith in another place Through faith wee establish the lawe euen because through beleefe wee obtaine that which the lawe requireth namelie righteousnes The gift which we saide is conioined with the faith of remission of sinnes is the giuing of the holie Ghost whereby the man iustified onelie by faith is regenerated or sanctified that is is mortified quickened and becommeth à newe man purposing thence-forwarde as much as in him is to order his life according to the rule of Gods worde So that this gift is the cause and beginning of à newe life and obedience For wee are not iustified freelie by faith to the ende wee shoulde hence-forth liue to sinne but that deliuered from sinne wee shoulde serue God in righteousnes and holines all the daies of our life For Zacharias in his songe maketh this to bee the ende of the knowledge of saluation concerning the remission of sinns through the tender mercie of our God This ende of iustification Paule setteth in the 6. vnto the Romanes where by most euident argumentes he sheweth that sanctification is ioined with iustification And thus much briefelie touching y e grace of iustification and of the gifte of sanctification the which are linked with the faith of remission of sinnes and can no more be seuered from the same than maie heate from fire or the beame from the sunne Whereby it is apparent that the Papistes offer vs great iniurie in saying that we do abolish good works and loase y t bridles to men because we saie that by faith alone wee are iustified For they marke not howe wee doe put a difference betweene the proper benefite of Christ and our duetie which is ioined with faith But of iustification God willing wee will speake more at large in the exposition of the last verse of this Psalme the sundrie sorts of testimonies which are commonlie handled in this controuersie being distinguished The thirde place in the application of Christ wee ascribed to the sacramentse which not onelie do offer the merites of Christ the priest as the word doeth but also as seales doe assure thē vnto vs if so be the merits of Christ be reteined fast in the harts through faith For as without faith the word doth not applie the merites of Christ so without faith I speake of the elder sorte the sacramentes doe no good The sacraments which Christ hath cōmended to his Church be two to wit Baptisme the Lords supper wherof baptisme is à sacrament of the entrance into Christianitie therefore is but once takē as Christ died but once for vs. For as baptisme is an effectuall token of the death burial and resurrection of Christ so is it à sacrament of the couenant which God entereth-into with the baptized touching y e purging of sinnes and our reconciliation through Christ so is it also à signe of repentance and of the crosse and à testimonie of the resurrection to come And the Lord his supper is a sacrament of the confirmation and conseruation of Christianitie yea and a remembrance of the couenant established through the blood of Christ. Furthermore it is the meate whereby we are spiritualie nourished in the bodie of Christ therefore often it ought to be receaued The summe of al is this that the sacrament of the newe testament is both an externall signe of the couenant concerning our free iustification before God through the sacrifice of Christ and also a testifying and confirmation of the faith righteousnes of Gods people to him warde CHAP. 40. Of the perpetual vse of the sacrifice of Christ both in the conscience in the whole course of our life and at the houre of death AND although the vse of the sacrifice of Christ is wel nigh seene in the application yet the efficacie and power thereof is more apparent when the knoweledge is reduced vnto practise as it were This practise hath place in the conscience of euerie man in the whole course of life at the agonie of death The conscience of each man is stricken sore with a deadlie wounde vntil it bee healed by the application of physike with Christ alone the Physition doeth minister by his worde spirit In which respect he calleth himselfe the Physition of soules So y t when the conscience is stricken with y e remēbrance of sinne it must be healed by the faith of Christ his sacrifice which if it be liuelie it be sprinckeleth the cōscience with the most comfortable balme of the holie spirite wherewithal it is healed made quiet so that now it is iocound and merie and reioiceth as it were in the crosse of Christ whereas before it was troubled and greatlie vexed Whence proceedeth that saying of the triumphing conscience in Bernard Of the remission of sinnes saith hee I haue an vndoubted argument euen the passion of Christ. For the voice of his bloode crieth more shrillie than did the bloode of Habel crying in the heartes of the elect the forgiuenesse of all sinnes For he was betraied for our offences And no doubt his death is of more power and more effectuall to helpe vs than our sinnes to hurt vs. Such à conscience is neither broken with the threates of the lawe for it knoweth howe it is not vnder the law but vnder grace nor yeeldeth to the suggestions of satan for it knoweth howe the Prince of this worlde is alreadie cōdemned nor is moued with the argumentes of reason for it knoweth the power of him which hath promised and therefore glorifieth him To conclude it resteth quietlie in Christ looking for à ful redemption through the comming of the Sonne of God who shal change our vile bodie that it maie be fashioned like vnto his glorious
with his sacrifice taketh awaie all feare of death and maketh à mā no more to dread death than a sweet sleep Whereof it is that a godlie man desireth death euen as à passage out of these miseries vnto euerlasting life Then shal he find the saying of Christ to be true If à man keepe my worde hee shal neuer tast death Hence proceedeth y t willingnes in manie of the Martyrs who had in minde Christ not onelie that died but also y t did rise againe by whose power we shal be raised vnto immortalitie and our soules in the meane space euen vntil the daie of the laste iudgement shal possesse the ioies of heauen with the chast spirits and then ioined to their bodies shal enioie the sight of God immortal glorie for euer and euer And therefore it is not without iust cause said both in the Reuelatiō Blessed are the dead which die in the Lord and also by Dauid Precious in the sight of the Lord is the death of his saincts Thus hitherto we haue spokē concerning the propitiatorie sacrifice of Christians of such things as do seeme to make for the plane declaration of the same nowe wee are brieflie to speake of the other sacrifice of Christians which they cal Euchatistical CHAP. 41. 1. Of the Priestes of the newe Testament howe they be consecrated 2. the couenant betweene God and them 3. The excellencie of the Priesthood 4. What is Eucharistical sacrifice 5. Whie so called 6. The kindes thereof 7. Ministers of the Gospel whie and howe Priestes THE Apostle Peter applied to such as doe conuert both from the Iewes and the Gentiles the promise of the Lorde which is in the 19. of Exodus to this purpose If yee wil heare my voice in deede and keepe my couenant then yee shal bee my chiefe treasure aboue al people though al the earth bee mine Yee shalbe also vnto mee à kingdome of Priestes and an holie nation à peculiar people that yee maie shew-forth the vertues of him that hath caled you out of darknes into his maruelous light Out of these words to omit other places it is manifest that all Christians bee Priestes to offer sacrifices of thankesgiuing and praise vnto God Firste therefore it is to bee noted that as by nature wee bee sinners and the children of wrath So by our owne strength worthinesse and merites wee can chalenge nothing at Gods hande And therefore as by that onelie sacrifice of Christ wee bee reconciled so of his goodnes wee enter into the order of priestes and are consecrated to him for to dedicate our selues and al ours vnto the glorie of God This our inauguration into y e priesthood because it is merlie spiritual internal is wroght by a secrete maner how it maie be declared after à sort by cōparing the truth vnto y e shadow As then they which were to be made priestes out of the tribe of Leui did first of al washe their bodies with water secondlie put vppon them the garmentes appointed of God thirdlie did annoint their heades and fourthlie filled their hands so they which shal be priestes in the newe Testament be spiritual ordained For first the high priest euē Christ doth wash them both with water and bloode Hee cleanseth vs saith Paul by the washing of water throgh the word to wit of God instituting ordaining baptisme Ioh. in the Reuelatiō saith He hath loued vs and washed vs from our sinnes in his bloode and made vs kinges and Priestes vnto God euen his father Secondlie the same Christ adorneth vs with spiritual garmentes much whiter and cleaner than those Leuitical garmentes For so Paul saith Alyee that are baptized into Christe haue put-on Christe And hauing him vpon vs wee seeme white that is righteous and holy in the sight of God Of this apparel the Psalme meaneth where it is said Let thie priests be clothed with righteousnes and let thie saintes reioice Thirdlie theie are annointed not with material fleeting oyle as Leuitical priests but with inward spiritual and immortal Whereof Paul speaketh saieng It is God who establisheth vs with you in Christ hath annointed vs. Who hath also sealed vs and hath giuen the earnest of the spirite in our heartes Of this ointment wherewith Christe annointeth vs we be called Christians and Priests Kinges and Prophets Marueilous is the force of this spiritual vnction For as the nature of the oile wherewithal the Priestes of the olde Lawe were annointed is to shine and to burne so the holie Spirite wherebie we are annointed for Priestes both lighteneth our mindes and setteth our heartes on fire that both the minde maie vnderstand what is good and behooueful and the heart zealouslie couet after the same And this commeth to passe when through faith conceaued by the preaching of the worde we bee rauished wholie with admiration of the great mercie of God who hath called vs out of darkenes into his marueilous light Last of al theie fil their handes that is theie shewe them-selues readie to offer vnto the Lorde For nowe they are no more their owne men but consecrated to God theie surcesse to liue and theie dedicate all the actions of their life vnto the seruice of God And being thus ordained we haue a certaine couenant also concluded betweene God and vs what that is I wil shew out of the words of Malachie The words of the Prophet are these My couenant was with him of life and peace and I gaue him feare and he feared me and was afraid before my name The lawe of truth was in his mouth and there was none iniquitie founde in his lips he walked with me in peace and equitie and did turne manie awaie from iniquitie For the Priestes lips should preserue knowledge and theie should seeke the lawe at his mouth for he is the messenger of the Lorde of hostes And although the Prophete here speaketh of the Leuitical priestes yet it is fitlie applied also to al Christians who are in the sight of God much more excellent priestes being roial than were the Leuitical Out of which wordes of the Prophet the forme of the couenant maie thus be made As the Lorde promiseth life and peace so doth he require also feare through faith For as in al couenantes there is à mutual obligation so here too God promiseth peace and life which two thinges are opposed against the wrath of God and euerlasting death But the partes of the couenant in respect of our selues are manie in this place which naturalie do hang together The first whereof is à syncere feare of God springing of Faith which the Prophete meaneth when he saith The beginning of wisedome is the feare of the Lorde Againe The holie feare of the Lorde endureth for euer The second the lawe of truth in his mouth that is true holie sounde doctrine And although eùerie Christian mà ie not teach
it They shal neede no candle neither light of the sunne For the Lord God giueth them light And they shal see his face and his name shal bee in their fore-heades This description of true happines which wee looke for is set downe not so liuelie as the felicitie it selfe but onelie to stir vs to desire the same and to make vs to proceed in the race of godlines vntil wee attaine vnto the marke of blessednes promised For truelie it is saide of Paule after Isaiah The thinges which eie hath not seene neither eare hath heard neither came into mans hearte hath God prepared for them which loue him Againe Nowe we see through à glasse darkelie but then we shal see face to face Wherefore liue wee through faith walke we in the spirite seeke wee those thinges which are aboue knowing that in this worlde we are pilgrims let vs go-on towarde euerlasting life let vs forget that which is behinde and endeauour our selues to that which is before and followe harde towardes the marke for the price of the hie calling of God in Christ Iesus Let vs consider that no euil can be imagined either more pestilent or more damnable than through sinne to bee separated from God from the euerlasting fountane of blessednes to bee turned vnto moste lothsome miserie and from the most pleasant life vnto the most bitter death By this which hath beene saide it is to confute the vanitie of the Philosophers who define mans felicitie otherwise than wee doe For if the true happines of man be such à perfect state wherein neither anie miserie maie be feared nor anie good thing desired or bee wanting as shal be in y e euerlasting life whereinto in this world through godlines we hasteÌ„ doubtles they al are much out of the waie which doe measure happines and last proper ende of man by anie thing in this world of what auctoritie soeuer they bee which teach the same For they are but dust and ashes yea nothing being compared vnto that master euen our God vnto whose wordes wee are sworne Epicurus the ringe-leader of Epicures doeth measure the ende of man by à pleasant life For hee taught that the chiefest happines of man was onelie the pleasure of the bodie which consisteth in daintie meats and drinks and delighâ—â—s of the flesh But who were his maisters Euen verie beastes For he therefore iudged pleasure to be the cheefest happinesse because beastes also for companie desired and followed the same But Epicurus did neither wiselie neither wel in following the lessons of beastes as the Stoikes reprehended him For the beastes neither desire pleasure afore all thinges but their owne conseruation then pleasure as aggreeing to reason Nowe howe il this impure opinion of Epicurus beseemeth man euerie man haue he but à meane capacitie maie perceaue For what I beseech you doeth so either weaken the vnderstanding or breake the strength of the bodie as bodilie pleasure if it exceede the lawes of nature For al the powers of the bodie are quickened by the work labor of the mind but through idlenesse and voluptuous delightes they languish As it is verie-wel saide of one After the delectation of the bodie followeth the destruction of the flesh Because naturalie the companioÌ„ of pleasure is paine For the cause of corruption which is à verie paine are sensual delightes And therefore both Cicero Salomon compareth pleasure to an harlot and that fitlie For Cicero saith that pleasure among vertues is like an harlot amongest honest matrons for by her flatterie shee destroieth man And Salomon The lipps of à strange woman drop as an honie combe and her mouth is more softe than oile but the end of her is bitter as worme-worde For as Bees doe firste giue honie and foorthwith pricke with their sting so bodilie pleasure of which the Epicurs make three sortes namelie to feede delicatelie to drinke pleasantlie and to liue lecherouslie the rest seruing herevnto whether they delight the eies or please the eares or prouoke the bodie by what meanes soeuer vnto pleasure they cal appurtenaunces beareth à show of goodnesse while it ticleth the mind by her enticementes but in the ende it bringeth moste bitter sorrowe Because not onelie the worde of God condemneth the pleasure of the bodie as hurtful to the soule but also the verie Philosophers too of the wiser kinde For Antisthenes called bodilie pleasure extreme miserie Critolaus the Peripatetion did not onelie cal it extreeme miserie but saide moreouer that it was the cause and spring of al euils Architas the Tarentine as Cicero doth report saith there is none more deadlie à pestilence giuen of nature to man than is the pleasure of the bodie For pleasure flaieth counsel is an enimie to reason dazeleth the sight of the minde and hath no dealing at al with virtue And Aristotle did saie that bodilie pleasure agreeth to beastes rather then to men The reasons which the familie of Epicures hath to confirme the blessednes of man to be pleasure are foolish and ridiculous to those who know that the end perfect state of nature is to be considered in those things which make nature perfect not in those things which destroie nature Let vs therefore sende-back the Epicure to the hogs his masters or vnto Penelopes her woers of whom it seemeth he learned his philosophie and let vs beare in minde the saieng of Iesus the sonne of Sirach He that resisteth pleasure prolongeth his life Pindarus capitane of the Lyrikes to currie fauour with his princes did thus define the felicitie of man Let him knowe that he is happie in the sight of God who hath glorie with goods For that is the onelie happines of man But forsomuch as riches are outwarde thinges and glorie is vane and subiect oftentimes to alteration who I praie you can bee blessed thereby especialie seeing hee is not happie but miserable whiche feareth anie euill The PoeÌ„t Simonides saith the best thing that man can haue is he health the next to that is to bee well fauoured and the nexte to that to gette riches by good meanes without fraude This fellowe also followeth the counsell of his senses not of reason Nowe that such à man is not blessed it is manifest by this that hee is subiecte to the mutabilitie of fortune of whome also he standeth in feare Aristotle the chiefe among the Peripatetikes had the people euen the greate Patron of error and the peruerse interpreter of the trueth for his master Hee with the Stoikes doeth well condemne the filthie pleasure of Epicurus as more meete for à beast than for anie man but hee seeketh with the wiser men of the multitude two other kindes of good thinges wherein erroneouslie hee doeth place the blessednesse of man The one hee calleth ciuil the other contemplatiue To these hee annexeth the three sortes of good thinges to witte of
that theie knowe the celestial doctrine Which doctrine is for that cause tearmed the waie of the Lord because it is to man as à waie prepared of God to goe therebie from death vnto life and from the troubles of this world vnto blessed immortalitie Walke in my commandementes saith the Lorde by the Prophet Againe Blessed are theie which walke in the Lawe of the Lorde Moreouer the knowledge of this waie that is of heauenlie doctrine somtime is powred in by à secrete blast and inspiration from God without the labor and care of man as maie appeare in the Prophetes and Apostles Sometime it is gotten by the labor and paines of man Which labour hath two partes The first and principal whereof is burning and continual praier vnto God that he would direct vs in his trueth teach vs and lighten the eies of our minde For except the Lord build the house theie labour in vaine that builde it The other part is an earnest studie of God his worde and wil. Nowe that men be rightlie framed vnto that studie sixe thinges be necessarilie required of which breefelie we will speake The first is dailie reading of the scripture Which who so wil reade with profite must haue the knowledge both of those tongues wherin the scripture was at the first written without which neither the kinde of speech nor the phrazes can be vnderstoode and beside not onelie Logique to espie the order methode of the matter but the knowledge beside of other artes and especialie of that part of philosophie caled natural philosophie Paul commendeth this studie of continual reading vnto Timothie when he saith Giue attendance vnto reâ—ding The second is an obseruation and collection of the principal pointes of heauenlie doctrine without which the paines in reading is to smal purpose For as in al artes this care is necessarie to him that would be substantialie learned so litle shal he profite in the sacred Scripture which obserueth not the chiefe heads of religion neither bringeth al that he readeth vnto some special common place The thirde is à diligent regard vnto common axioms sentences which are as general rules ministring iudgement in doubtful causes as RhetoriciaÌ„s of general thesees which therefore theie call consultations do iudge of particulars and causes in controuersie Hitherto maketh obseruation of examples from which the determinations of matters in doubt are fetched oftentimes The fourth is à sure reteining of the premises in minde that when occasion serueth theie maie be drawen out of the treasurehouse of memorie The fift is contemplation wherebie as it were at the first sight of the minde we behold the whole course of the Scripture By this we compare thinges like and vnlike together by this we reconcile contrarie places and by this we seeke definitions diuisions distinctions interpretations of obscure places yea and make à constitution of the bodie of doctrine The sixt is tradition of elders This declareth what the holie fathers haue thought of euerie thing This tradition if it be confirmed by the worde of GOD is of authoritie and weight In which respecte wee faithfullie imbrace at this daie the Creede both of the Nicene councel of Athanasius of Ambrose and that which is caled the Apostles Creede because theie are euident groundes gathered out of God his worde But if the tradition be not proued out of the word of God then is it either contrarie to the worde and therefore we abhorre the same as the voice of the serpent that seduced Euah or it is beside the worde and we receaue it in respect of such as deliuered the same out vntil it be drawen into an euil conclusion by the enimies of true doctrine With this knowledge of the heauenlie doctrine there should be ioyned as in al men so especialie in the ministers of the Gospel á liuelie feeling in the heart without which knowledge doth not profite but hurt rather through the fault of man This liuelie sense proceedeth from faith and other motions agreeing to the Lawe of God which the holie spirite stirreth-vp in the heartes of beleeuers And this sense is called the path-waie of God because as God requireth the same so through it we approch and are ioined vnto God And therefore Paule requireth these two thinges namelie knowledge and feeling together wheÌ„ he thus writeth This I praie you that your loue maie abound yet more and more in knowledge and in al iudgement that ye maie discerne thinges that differ that ye maie be pure and without offence vntil the daie of Christ filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of God So that the end of knowledge is that we should iudge proue and approue those thinges which are the better and most profitable To feeling is subiect synceritie which is à good coÌ„science before God innocencie of life that we offend no man and plentie of fruits of the righteousnes of faith which proceede from the grace of Iesus Christ and tend vnto the laude praise of God If this liuelie sense with the knowledge of heauenlie doctrine be not in the teachers of the Churche nothing is more cursed in the whole worlde than theie are For when they reproue other meÌ„ for sinning theie condemne themselues when theie lift vp others with comfort theie ouer-throwe themselues when theie teach others themselues are confounded to be short whatsoeuer theie doe in the ministerie committed to their charge it is à testimonie to their owne damnation For theie are verie-like the makers of Noahs arke For as theie when the arke was builded wherin Noah and his familie was saued perished in the floud so these men shal perish in the floud of hel fire when such as gaue credite vnto the worde theie preached shal be saued Wherefore let both them which are in the ministerie and them also which purpose to enter into the same consider howe grieuous the punishment is that hangeth-ouer their heades if the feeling in the heart and their life answere not to their doctrine againe what great glorie is laide-vp for them if theie doe builde the Church of Christ with both hands namelie with doctrine and with example Of whiche glorie afterwarde we wil entreate Moreouer the teachers of the Churche ought to shewe the waie of the Lord to men that goe astraie For which cause theie are called the guides of the flocke in the Scriptures that going-before them both in learning and life theie maie both prepare the waie and animate others to followe them And therefore in the prophesie of Isaiah it is written Go-through goe-through the gates prepare you the waie for the people caste-vp caste-vp the waie and gather out the stones and set-vp à standerd for the people Let preachers therefore of the worde vnderstand that as theie ought to goe before other men both by example of
welter in their sinnes fighting vnder the standard of sathan are depriued of these blessings whiche the Church onelie is partaker-of doubtlesse there can bee nothing more miserable than to wander without the Church of God and to bee carried from sinne vnto sinne vntill theie fall headlong into euerlasting wretchednesse THE FOVRTH part of the Psalme CHAP. 1. 1. The summe of the fourth part of this Psalme 2. Whie the Church is happie THE fourth part of the Psalme is a conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a firme confidence in God The 12. verse O LORD OF HOSTES BLESSED IS THE MAN WHICH TRVSTETH IN THEE HItherto by qualities affections and sundrie actions hee hath shewen who are the citizens of the Church that shal be blessed saued now he laieth before our eies the cause of iustification and of happines namelie a trust in the mercie of God which is ratified in Christ alone Blessed saith he is the man which trusteth in thee This confidence springeth of knowledge according to the saieng of the Psalme Theie that knowe thie name will truste in thee for thou Lorde hast not failed them that seeke thee But whie is he blessed that trusteth in the Lorde Because he is the heire of eternal life Wherefore is he heire of eternal life Because he is righteous Whie righteous For that he is in Christ and of Christe hath that which the lawe requireth namelie righteousnes according to this sentence Christe is the ende of the lawe for righteousnes vnto euerie one that beleeueth And therefore confidence dependeth vpon the promise of free mercie Free mercie dependeth vpon fatherlie kindenes Fatherlie kindenes is grounded in the merite of the sonne the merite of the sonne is the ransome for the sinnes of the whole world which ransome is by faith applied to man For as the medicine not being applied vnto the diseased place bringeth no profite to the sick So the promise of fre mercie in Iesus Christ although of it selfe it be true and strong yet doeth it not profit man vnlesse he haue faith whereby application is made And yet maie it not bee thought that application through faith is made in respect of the merite or dignitie of the beleeuing man but for Iesus Christ his sake whome man through faith apprehēdeth that by his blood he maie be purged from sinne and endued with his righteousnes wherebie God maie accept him For the lawe hath nothing which it maie accuse in the faithful Because theie haue the righteousnes which the lawe exacteth and for which it promiseth life Notwithstanding after that man is iustified by faith he is to liue by the virtue of the spirite of faith For it cannot be that à man at one time can truely beleeue and liue after the flesh Therefore saith Paul If Christ be in you the bodie is dead because of sinne but the spirite is life for righteousnes sake Here the Apostle putteth à double effect of Christ dwelling in vs through faith to witte mortification and life So then wheresoeuer à liuelie and healthful faith is there also be the naturall properties of the same Hence it is that the scripture doth iudge of faith by the properties thereof and that to the ende that no man should deceaue himselfe with à vane shew of faith As therefore we gather the life of the bodie by the motion thereof So we knowe the life of faith by good workes But by the waie diligent heede is to be taken that we do not confoūd the faith wherebie Christ is apprehended either with his properties or with the qualities affections or actions of such as are iustified For theie which so doe ouerthrowe the doctrine of free iustification Moreouer the Hebrewe worde wherebie confidence in this place is signified is opposed against doubtfulnes and expressed by manie wordes of Paul among which are these Elenchos which is when the minde conuicted with firme reasons touching the truth of God doth rest it selfe Hupostasis wherebie the minde setteth it selfe against all obstacles or tentations Plerophoria by which à godlie man is carried with ful course into the hauen of blessednes Pepoithesis confidēce of which ariseth boldnes For these causes faith is compared by the Prophet Isaiah to à girdle about the loines by the Apostle Paul to à shield by Hosea the Prophet to à token of marriage and by Saint Peter to golde which is tried in the fire CHAP. 2. 1. Of iustification 2. The sundrie sortes of testimonies of the holie Scripture concerning iustification FOrsomuch as Dauid in this place doth pronounce those blessed that trust in God and no man can be blessed vnlesse he be righteous For the faithful are therefore blessed because they be righteous for no man euer yet was or shalbe blessed without righteousnes which righteousnes is the cause of life yea and of saluation and true blessednes I thinke it good in this place to adioin à briefe discourse touching the iustification of man before God And although this doctrine of iustification is plainlie deliuered both in the Vniuersities and Temples of this Realme yet forsomuch as much darkenes is often mixed to this cleare light especialie of politike fellowes and hypocrites whereof the one sorte applieng themselues to the Ciuil Courtes do measure righteousnes by the measure of reason and the other putting on the visor of righteousnes wil bee counted righteous and holie◠and neither sort knowe rightlie to iudge betweene those testimonies of Scripture which properlie belong vnto the causes of iustification and betwene those other sentences to be applied vnto other purposes according as circumstances of places and the analogie of faith shall require I will propose foure sortes of testimonies of Scripture which are woont to bee handled in this matter wherebie it shall moste euidentlie appeare what is the true sentence of the Church of God concerning the iustification of man before God and of what account the obedience of the faithful toward God is The sorts of testimonies be these The first is about the extreme right of the lawe according to the rule of GOD his iustice The seconde of the most comfortable equitie of the Gospel according to the promise of grace The third touching the proper and necessarie fruites of faith and of the properties qualities and actions of such as are iustified The fourth of the rewarde of the good workes according to the promises of God This difference of testimonies being knowen it wil be an easie matter to iudge of this whole doctrine CHAP. 3. 1. The first sort of testimonies concerning iustification 2. That no man can fulfil the lawe 3. Against the Pelagians and Papistes 4. Argumentes that none can fulfil the lawe by the power of nature THe first order of testimonies concerneth the extreme right of the lawe according to the rule of Gods iustice which is the lawe it selfe Nowe the extreme right of the lawe is to
shalbe consumated whē the bodies shal rise againe Both these adoptions haue their glorie For by the adoption begū we haue peace with God which is not onelie the reconcilement of vs with God but also à quiet conscience in Iesu Christ we haue accesse vnto god through our Lord Iesus Christ we haue too à firme trust that God hath à care of vs as his childrē so that al thinges worke-together for the best to vs yea such things as doe seeme most bitter Wherof it is that the saintes euen in the crosse wherebie theie are made like the onelie begotten Sonne of God doe reioice according to the saying of Paul We doe reioice in tribulations knowing that tribulation bringeth foorth patience and patience experience experience hope and hope maketh not ashamed because God loueth vs. Of the adoption hereafter to be consummated Paul speaketh on this wise Euen we doe sigh in our selues waiting for the adoption euen the redemption of our bodies This redemptiō of the bodie in the same chapter somwhat afore the Apostle defineth to be the glorious libertie of the sonnes of God that is the ful glorie wherin the childrē of God being freed frō al euil shal euerlastinglie and blessedlie inioie the most comfortable sight of God Of this longing for glorie the Apostle speaketh when he saith We reioice vnder the hope of the glorie of God Together with this adoption the which at the last iudgement shalbe perfected formal righteousnes wherebie we shalbe like vnto God for euermore is ioined Which righteousnes the Apostle saith we doe waite for when he saith We through the spirit waite for the hope of righteousnes through faith And what māner of righteousnes that shalbe Iohn declareth in these wordes We knowe that when he shal appeare we shalbe like him euen holie righteous chast and blessed for euer and euer Out of the things which hitherto we haue spoken touching the iustification of man by the method of composition this definition maie be framed Man his iustification before God is an absoluing of the beleeuing man from sinne an imputation of Christ his righteousnes and à receiuing of him vnto eternal life freelie for Christ his sake Nowe the more fullie to open this our iustification let vs in order yet verie brieflie beholde the causes The cause therefore preparing is y e preaching of the gospel which maketh vs to acknowledge and to feele our infirmitie iust damnation The which sense Paul doth terme the spirit of feare because at the preaching of the law it is raised vp in men through the holie spirite When Peter in the Acts vpon the day of Pentecost had accused his countreimen the Iewes for violating both tables of the Lord they conceiued in their minde the spirit of feare that is a wonderful dolor and griefe or pricking in their consciences for their sinnes Therfore afterward in their perplexitie doubtfulnes and despairing as it were he biddeth thē to amende their liues and be baptized euery one of them in the name of Iesus Christ which was in deede a preaching of the gospel This conuersion is made through faith which men do conceaue through the holie ghost when they hearken vnto the gospel By this faith Christ wholy who of God is made vnto vs wisedome and righteousnes and sanctification and redemption is conceaued that he that reioyceth doe reioyce in the Lord and praise him euerlastingly And this is that knowledge of saluation hid from the wise and men of vnderstanding of this worlde but reuealed to the Church through the worde of the gospel CHAP. 5. 1 The thirde sorte of testimonies 2 How good workes do iustifie 3. Wherein we and the Papists do differ about good works ALthough the fruite of the righteousnes of faith is neuer to be separated from faith yet with al diligence is it to be distinguished from our iustification For the proper benefit of Christ which we obteine by faith alone is one thing and our due obedience which as the fruite out of the tree springeth from faith through which we be regenerate borne the the sonnes of God is another Wherof it is that by the natural properties that it hath we iudge of a liuely faith euen as by the frute we iudge of the tree Hence it is that in this order of testimonies the worde to iustifie hath an other sense than in the afore mentioned orders it had For in this place to iustifie signifieth to shew and declare a man to be righteous As in the Epistle of Iames man is saide to be iustified by workes because through workes he sheweth and declareth himselfe to be righteous And in the scripturs oftentimes theie are pronounced blessed which giue themselues to good workes not that good workes be causes or do merit happinesse but for that they are true tokens of their cause which is faith or the spirit of faith For so many as are led by the spirit of God they are the sonnes of God And hence it is that the Lord in the gospel after Matthew saith Blessed are the meeke blessed are the merciful blessed are the peacemakers blessed are the patient For these virtues if they be true and not hypocritical showes of virtue do proceede from faith whereby righteousnesse is laid holde on and they be vndoubted markes of the children of God declaring the adoption Therfore this rule is to be helde in memorie when diuers effectes doe depende alike of one and the same cause the consequent doth holde from one effect vnto the other because of their common dependance In Luke it is written of the sinful womā how many sinnes were forgiuen her for she loued much Now because both I meane remission of sinnes and loue depend of faith as of a proper cause the argument is good from loue vnto the remission of sinne because of their common dependance Sophists who thinke that Christ descended from the cause vnto the effect and made loue the cause of remission of sinnes do peruert the meaning of Christ as by the parable which the Lorde bringeth-forth before them it is manifest There was a certaine lender saith he which had twoo debtors the one ought fiue hundred pence and the other fiftie when they bad nothing to pay he forgaue them both Which of them therefore tel me wil loue him most Simon answered and saide I suppose that he to whom be forgaue most Afterwarde he saide to the woman Thy faith hath saued thee goe in peace Doth not the Lord here plainly declare that remission of sinnes doth go before loue and both to wit remission and loue to depende of faith as of their verie cause For many times effectes whereof some doe follow others which notwithstanding shoulde be referred vnto their proper cause to auoyde the confusion of causes and effects be ascribed to one and the same cause Hitherto belongeth the rule of Augustine When saith