consumed y e paschal lambe with speede and that with vnleauened bread and sowre herbes so with most sharpe and sower mindes the Iewes put Christ to death and that with al possible speede 5 As the paschal lambe was offred of the whole multitude of the sonnes of Israel So that which through the counsel and wil of the chiefe Priests and rulers was done to Christ at Ierusalem maie seeme doubtles to be done of al Israel verie fewe excepted 6 As by the commandement of God there was à caution that no bone of the paschal lambe should be broken So albeit the hands and feete of our Sauiour were fastened to the crosse with nailes his side peirced through with à speare yet not à bone of him was broken 7 As none that was either vncleane or vncircumcised did eate of that lambe but the circumcised onlie so he alone that is purged in minde and receiued into the familie of God eateth vnto his saluation the flesh of the pure lambe which is Christ. 8 As that lambe through the commaundement of God was offered the tenth day of the first moneth so Christ the true lambe of God the same day of that moneth his father so appointing it was sacrificed vnto the Lord. 9 As once in à yeare that paschal lambe was killed So once and not often ought the sonne of God to be offered which thing also was prefigured by that entrance of the chiefe prieste into the holie place and that once in à yeere 10 Last of al as the sacrifice of the paschal lambe pleased the Lord and after it the people came out of Aegyt So through the sacrifice of Christ mankinde is reconciled to God and brought out of bondage into libertie The figures or prophecies rather of this great sacrifiaÌ„e of this sanctification and attonement were the sacrifices of the fathers as of Abel Noah Abraham and afterward al those Aaronical sacrifices albeit some more cleerelie than others bare the similitude of this great sacrifice of propitiation Being taken from the crosse he was laide in the graue of which mention is made in the 88. Psalme My soule is filled with euiles and my life draweth neere vnto the graue I am counted among them that go downe vnto the pit and am as à man without strength free among the deade like the slaine lying in the grâ—ue whome thou remembrest no more and they are cut of from thine handes Thou hast laide me in the lowest pit in darkenes and in the deepe The bodie of Christ aboade in the sepulcher that part of the sixt day wherein nowe the Sabbaoth began at what time the Iewes cessed from their labor and from thence the whole Sabbaoth which finished verie earelie in the morning he arose that he might make it euident howe he had with himselfe buried the Iewish Sabboath and was returned vnto à new life hauing ouercome death and left the old synagogue in the graue and raised-vp à newe Church And therefore the Lord before his death abrogated not the law of Moses forsomuch as yet he had not carried the Sabboath with himselfe vnto death and the graue And that the Lord shoulde not abide long in the graue Dauid prophecied in the 16. Psalme My flesh doth rest in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holâ— one to se corruption As sone as the first day of the weeke which we cal the Lordes daie appeared he brought himselfe vnto the light and life which was our light and our resurrection from euerlasting death A figure of this resurrection also of the Lord went before in the Prophet Ionas and an euident prophecie is in Hosea chap. 6. where in the person of Christe it is saide Come and let vs returne vnto the Lorde for he hath spoiled and he wil heale vs he hath wounded vs and he wil binde vs vp After two dayes wil he reuiue vs and in the thirde daie he wil raise vs vp and we shal liue in his sight Then shal we haue knowledge and indeuour our selues to know the Lord. Hauing proued his resurrection after sundrie and manie waies to his disciples he gaue them in charge to baptize to teach al nations repentance and remission of sinnes in his name And so the prophecie of Iaakob concerning the vocation of the Gentils was fulfilled who saith The people shal be gathered vnto him And for this cause the nations are so often inuited to laude and to glorifie GOD both in the psalmes and Prophets as in the 117. Psalme Al nations praise ye the Lord al ye people praise him For his louing kindnesse is great towarde vs and the trueth of the Lord endureth for euer This commaundement being giuen to his disciples the 40. daie after his resurrection he ascended into heauen vnto his father at whose right hande he sitteth for euermore From whence he sent both to his disciples and to the Church following the holie spirite to instruct and teach them Of this ascension singeth the Psalmist in the 68 psalme Thou art gone-vp on high thou hast led captiuitie captiue and receaued giftes for men And of his sitting at the right hand of the Father the same Psalmist saith in the 110. Psalme on this wise The Lord saide vnto my Lord sit thou at my right hande vntil I make thine enimies thy footestoole By the right hand of the Father is meant his principall giftes as happinesse mercie goodnes liberalitie wherein Christ sitteth as à dispensor and bestower and his kingdome and liberalitie of such good things is vpon the holie and blessed soules both angelical and humane whereof it is saide Psalme 16. The Lord is the portion of mine inheritance and of my cup thou doest mainteine my lot The lines are fallen vnto me in pleasant places that is I haue gotten à goodlie inheritance For mine inheritance is noble Furthermore as touching the holie Ghost this is to be noted The holie spirite abideth euermore with the Church albeit inuisible But vnto the Apostle the 10. daie after his ascension that is 50. daies after the resurrection of Christ he appeared visiblie in firie tongues that the Lorde of hostes which is Iesus Christ might confirme the infallible trueth of his Gospel to the whole worlde as it were with this seal of his maiestie Which thing was long fore-seen by y e prophet Ioël who in his 2. cha saith on this wise And afterward that is after Israël hath receiued the teacher of righteousnesse that they may both remember and vnderstand those thinges which he shal teach I wil powre-out my spirit vpon al flesh and your sonnes and your daughters shal prophecie your old men shal dreame dreames and your yong men shal see visions The 50. day after the resurrection of the Lord the euent most
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
euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience vâ—der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlinesâ— of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or coÌ„uince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatioÌ„ theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct meÌ„ out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For
the house of God betwene those that expel and vtterlie separate vs frō the familie of God and bring vnder the dominion of sathan Manie are the infirmities in y e faithful diuerse wicked affections spring-vp and oftentimes they offend of ignorance notwithstanding so long as they retaine faith and à good conscience they doe abide in the house of God not as of his household onlie but as liuelie stones also of which the house is builded But when wittinglie and of purpose theie sinne theie ouerthrow their conscience and make shipwrack of faith and so are cast out from the spiritual familie of God vntill through repentance theie come home againe For such is the goodnes and mercie of God that this house is alwaies set-open to such as vnfainedlie repent And forsomuch as this house of God is the Temple wherin God wil be worshipped therefore God maketh mention of the chiefe seruice in the same when he saith for euer and euer theie wil praise thee And as the grounde of this praising of God is the goodnes and mercie of God according to the saieng of the Psalme Praise ye the Lord because he is good for his mercie endureth for euer Vnder which his goodnes and mercie are comprehended al his works al his benefits al y e promises of God as maie be gathered out of the 136. Psal So y e praise of God consisteth in y e true knowledge of God in the meditation of the wonderfull workes of Grd in an assured trust of his promises in true obedience in praier in lauding his goodnes and mercie in confession c. Wherefore none can duelie praise God but such as dwel in his house namelie such as are trulie religious whose praises God liketh-of and alloweth whose eares are open not vnto the mouth but vnto the hart not vnto the tongue but vnto the life of the cōmender as Augustine saith So that neither of the wicked who sound one thing with their lips and shew an other thing in their life nor of hypocrites because y e face of their soule if so I maie speak is filthilie defaced with the mire of vane glorie and vnder the pretence of lauding God doe seeke their own praise nor yet of hirelings is god praised for theie praise their bellie not God but the godlie which liue through faith whose whole cogitations and good workes are commendations of God they onelie praise God Therefore saith Augustine Whatsoeuer thou doest do it well and thou hast praised God And whereas the workes of God as the Sunne the Moone y e starres the fishes of the sea lightening and thunder be saide to praise God it is by à figure called Metonymia because through their bewtie great commodities which they bring to mankinde they prouoke men to praise God Againe whereas God is saide as maie appeare in the Psalmes to be praised with Cymbals Tympanies and sundrie instrumentes of musicke that was but figuratiuelie done For they signified howe God in the newe Testament was to be praised with y e sweet musike and harmonie of sounde doctrine and of godlie behauiour Organs and Musike maie bee reteined in the Temples of Christians so long as they bewtifie further the ministerie and do not hinder the same but from these things let that Iewish persuasion touching the opinion of worshippe be farre abandoned The like iudgement maie bee giuen of singing of Psalmes and other lessons in the Church Moreouer when the Psalme saith For euer and euer it signifieth howe the Church shall abide for euer yet that out of this life it shal be translated vnto immortall glorie and ioined to the souerainge happines in which it shall bee blessed for euermore And this is the ende of our religion which alone reduceth vs vnto the originall from whiche we haue estraied and alone restoreth vs to perfection and blessednesse than which nothing is to be desired more For in verie deede this is perfection and happines euen for euerie thing to attaine the ende for which it was created and therein to rest and be blessed Wherefore the vse of this verse is three-folde The first is that we studie out of Gods word to knowe God the father in Iesus Christ thorough the holy spirit y t we shut our selues thorough faith into his house and therein continue that we both in heart and in conuersation doe praise God whom we knowe and being praised do loue being loued doe expresse and imitate and by immitating enioie him and by enioieng be made immortal and blessed and finalie that being made immortal blessed we maie abide euerlastinglie in the soueraigne happines singing Psalmes hymn◠continualie to God with all his elect This continual praising of the euerlasting God hath annexed there-vnto most pure holie and comfortable pleasure According to the Psalme Iacob shal reioyce and Israel shalbe glad and in an other Psalme At thie right hande there are pleasures for euermore Another vse is that in al afflictions troubles we fetch cōfort cōsidering y t both we are in the house of God and also that by the testimonie of the holie spirite we are pronounced blessed notwithstanding that in the sight of the world we seeme miserable For after night the cleare daie wil appeare So that the promise of blessednesse ought to be in steede of à remedie vnto vs against the bitternesse of the crosse The thirde vse is that so manie as are out of this house of God although theie haue manie goodlie children outward peace good successe in their matters yea and in the eies of men do seeme blessed yet theie are extremelie miserable as theie which hasten the readie waie vnto endlesse perdition From which neither Epicurus Zeno nor Aristotle can fetch their families whom miserablie theie haue fedde with à vaine hope of blessednesse THE SECOND part of the Psalme CHAP. 1. 1. The summe of the second parte of this Psalme generalie 2. The inuincible courage of true Preachers 3. Whether al the ministers of the Gospel haue the holie Ghost THe second parte of this Psalme comprised in three verses name lie in the 5. 6. and 7. describeth the state of the Doctors of the Church The members of which description are these The first concerneth the courage and weapons where-with Doctors are to be fenced The second with what mind and studie men are to enter-into the ministerie The thirde how theie are to passe through the vale of teares in setting-forth and enlargeing the kingdome of God The fourth an allegorical representation of the ministers of the worde The fift a promise of blessing and of good successe in the ministerie The sixte a final cause of this successe That it maie appeare howe the ministerie of the worde is preserued by the presence and power of God in the Church The fift verse BLESSED IS THE MAN WHOSE STRENGTH IS IN THEE THis first part of the description doth minister courage
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
and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe
this darkenes into the wonderful light of God and vnto eternal life Now the cause that imboldened me to dedicate this mine Enarration written the yeare immediatelie past vpon the 84. Psalme vnto your Honor was not onelie the greate and singuler good wil you beare toward learning littered men generalie which I desire that the whole world should knowe but also your benefites conferred vpon me and mine particularlie for which I thought good to giue some token of à grateful minde to your Honor The which I earnestlie beseech you to accept in in good part If the quantitie of our worke be onelie respected I knowe wel it is far vnmeete for your Magnificence but if the minde of the giuer and the argument of the matter be waied I thinke no man wil finde faulte with me for this my dedication Wherefore regarde these thinges my good Lord and as hitherto I haue had so hereafter let me not want your fauor and for my selfe I wil endeuor to be worthie of the same Thus fare you wel both in mind and bodie together with your wise the L. Metta Rosenkrātz that most noble and chast woman daughter of the right honorable Sir Olaus Rosenkrantz Knight Lord of Wallo sometime à most prudent Senator of this Kingdome of Denmarke à mā both for iustice vprightnesse liberalitie clemencie humanitie curtesie and manie moe virtues euerlastinglie as to be remembred so to be praised From our studie this 25. of March in the yeare 1569. Which from the creation of the worlde is the 5539. yeare wherebie it is manifest that we are fallen into the last parte of the age of the worlde signified by the sixte daie of the creation of things For seeing sixe thousand yeares wherbie the worlds age according vnto the tradition of the house of Elias is measured doe answere to sixe daies of the creation for à thousand yeares before God are as one daie and of the sixt thousand 539. yeares be passed-awaie it is euident that we are lighten into the after-noone tide of the laste daie of the world Which time doubtlesse ought of right to put vs in mind of greater watchfulnes especialie seeing that after the most bright Sunne of the glorious Gospel and that at the verie noone of the last daie of this worlde at which time the doctrine of the Church was by Luther Philip and other godlie and learned men purged the night and darkenes is nigh at hande And therefore earnestlie from the heart with the disciples of the Lord let vs praie The night doth come forsake vs not ô Christ wee humblie praie Ne suffer thou thie glorious light To darken or decaie And listen we vnto the Prophet which saith Giue glorie to the Lorde your God before he bring darkenes and ere euer your feet stumble in the darke mountaines The Lord keepe vs in true godlines that at the length that long wished Sabbaoth which we looke-for maie be seene of vs vnto our welfare blisse and euerlasting rest through Christ our onelie mediator to whome with the Father and the holie spirite be al praise honor and glorie for euer euer Amen AN ANTITHESIS BEtwene the vane glorie of the worlde and the true glorie of the faithful CAPNION The worldlie pompe by proofe I finde Doth fleete and come like snowe by winde Whie trust ye then in vanitie HEMMINGIUS The godlie ioie doth aie endure And as the Liban tree is sure Then trust we in the Deitie PSALME 84. 1 O Lord of hostes how amiable are thy tabernacles 2 My soule longeth yea fainteth for the courts of the Lorde mine heart and my flesh haue reioiced in the liuing God 3 For the sparowe hath found an house and the swallowe à nest for her selfe where she maie laie her yong euen thine altars ô Lorde of hostes my King and my God 4 Blessed are they which dwel in thine house euermore thei will praise thee 5 Blessed is the man whose strength is in thee and in whose heart be thy waies 6 Who goeth by the vale of teares and diggeth à well doubtles with blessings shal the teacher be crowned 7 Theie goe from strength to strength that God in Zion maie appeare 8 O Lord God of hostes heare my praier hearken ô God of Jacob. 9 Behold ô God our protector and looke vpon the face of thine Annointed 10 For a daie in thy courtes is better than à thousand els where I had rather be of no reputatiō in the house of my God than to dwel in the tabernacles of the vngodlie 11 Because the Lord God is à sunne and shield the Lord wil giue grace and glorie no good thing wil he depriue them of which walke innocentlie 12 O Lorde of hostes blessed is the man which trusteth in thee CHAP. 1. The argument disposition occasion and auctor of this 84. Psalme THis Psalme containeth à singular cōmendation of the Church of God the which as God most dearely doth loue the same so for her part she dependeth vpon him alone him she praiseth confesseth and calleth-vpon That she may inioy him is al her desire In him she is most highlie blessed and happie Of this Psalme there may be made foure partes euerie of which containeth many good lessons The which are these The first A description of the Church contained in the foure first verses The second declareth the condition of the teachers in the Church comprehended in three other verses namely in the 5. 6. 7. The third is à praier whereby Dauid sueth for the defence and preseruation of y e Church certaine godly reasons being annexed therevnto whereby the excellencie and dignitie of the Church is set before our eies that in the 8. 9. 10. 11. verses The last is à conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a sure cōfidence in God and that in the last verse Moreouer the occasion why this psalme was written may seeme to be the banishment of Dauid through the persecution of his owne sonne Absalon The which exile or banishment was one of those tenne plagues whereby the adulterie and murther which Dauid committed was punished For as in that one offence of Dauid many sinnes were couched so was it punished not with one but with didiuers plagues As namely 1 with the losse of the holie spirite 2 with à most grieuous wound of conscience 3 with the deflouring of Thamar his daughter by his owne sonne Amnon 4 5 with the rebellion of Absalon his sonne 6 with double banishment from his kingdome and from the Church 7 with pollution of holie Matrones his wiues 8 with disobedience of his subiectes 9 with à woeful end of his sonne 10 and with infamie With these plagues was Dauids reuolting frō God yelding to Satan Gods enimie betraying of Gods armie murthering of an innocent subiect rauishing defiling of him selfe abusing of an others bodie with
ther-vnto through the approbation of their faith who required them that men might vse to beleeue God and them but wise-men the ministers of Sathan either seeke profite or vaine pleasure or either to moue foolishe men to laughter delectation and admiration or to terrifie them The sixt note is the ende Christ at no time wrought any corporal miracle but it had manie spiritual significations whereof the bookes of diuines intreate at large but the illusions of the diuel are comprised within the bounds of vaine ostentation These thinges I thought good briefelie to touch concerning the markes of true and false miracles that al the worlde might see howe greate the vanitie of the Iewes is that blush not by il wordes against their owne conscience to impaire the credite of Christe his miracles CHAP. 7. Howe it was fore-tolde by the Prophetes that the Iewes should set themselues against the Messiah AND that the Iewes of olde looking-for the Messiah shoulde take offence at his person and so stumble thereat that they shoulde not acknowledge him no not when he was present before their eies it was long afore also fore-tolde by the Prophetes that when we see the euent to answere to the prophecies we might fence our mindes against y e slaunders of the cursed Iewes and vtterlie abhorre their detestable contumacie When Isaiah saide Though the number of the children of Israel were as the sande of the sea yet shal but à remnant be saued shewed he not in plaine words that the Iewes should reuolt from the Messiah or more trulie should not acknowledge him in whome alone saluation doth consist When the same Prophet in his 5. Chapter doeth saie My beloued had à vine-yarde in à verie fruiteful hil and he hedged it and gathered out the stones of it and he planted it with the best plantes and he built à tower in the middest thereof and made à wine presse therein Nowe therefore ô inhabitantes of Ierusalem and men of Iudah iudge I pray you betweene me and my vine-yarde doe not these wordes of the Prophet manifestlie set-foorth both the goodnes of God towarde the Iewes and also the contumacie of the Iewes towardes God By both which places it maie be gathered howe their election and state was conditionarie as that which might not depende vpon the prerogatiue of the flesh but of the condition of faith Againe when the same Prophet in his 8. chapter doeth saie Sanctifie the Lord of hostes and let him be your feare and let him be your dread and he shalbe as à sanctuarie but as à stumbling stone and as à rocke to fal vppon to both the howses of Israël and as à snare and as à net to the inhabitants of Ierusalem And manie among them shal stumble and shal fal and shalbe broken shal be snared and shalbe taken doth not the euent answere also to this foresaying And when he addeth Binde vp the testimonie seale vp the lawe among my disciples doth he not expreslie speake of the disciples of the Lorde whome afterward he saith should be as signes and wonders in Israel And again when he saith To the law and to the testimonie if they spake not according to this worde it is because there is no light in them doeth not the Prophet here propose the condition of getting saluation the which al the Prophets do testifie most of the Iewes should neglect But wherefore comes this about Surelie not of the counsel of God sending the Messiah and by him inuiting al men vnto saluation but through the malice of them who offended at the person of the Messiah haue refused to accept him because he was not such à one as theie are to wit couetous ambitions giuen vnto voluptuousnes for euermore vices are enimies to vertues and the best men are enuied of the wicked that he glittered not in his silkes veluet gold siluer iewels y t he had not his garde and gentlemen attending vpon him that he promised not pleasure and bodilie delightes that by force of armes he vanquished not their neighbors about them that he made none of them Dukes and presidents of the nations of the worlde finalie because they acknowledged not the spiritual glorie of his spiritual kingdome Thus hitherto we haue sufficientlie proued the vanitie of the Iewes who giuen to worldlie pleasure acknowledge not the true Messiah enen Iesus Christ the sonne of Marie the virgin therfore falsely name themselues the people of GOD and chalenge the title of the Church Wherfore let vs seeing that we are compassed about with so greate à cloude of witnesses cast awaie euerie thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs loking vnto Iesus the auctor and finisher of our faith From heauen let vs looke for him who wil iudge the quick and the dead and change our vile bodie that it maie be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue al thinges vnto himselfe To this onely Messiah y e sonne of God together with the father and the holie spirite be honor might and glorie worlds without end and for euer more amen CHAP. 8. Against Mahomet or the Turkes who take vpon them to be the true Church and yet are not ALthough the madnes of the Turkes doth sufficientlie proue the auctor of their sect to be the diuel yet both because more and more daylie their sect doeth increase and godlinesse decrease in manie who had rather be counted than be godlie indeed and also because Epicures fondlie doe reason of religion I thinke it good to admonish the yonger sort concerning the Turkish sect y t vnderstanding what it is they maie abhorre it the more and shun the same euen as they would the diuel himselfe And that the more distinctlie we maie entrete hereof I thinke it not amisse to examine these pointes 1. What prophecies haue gone-before of this sect 2 What was the occasion thereof 3 Who was the auctor 4 What companions he had 5 Howe it increased was confirmed 6 What lawes it hath 7 what fables are mixed to their guile deceitfulnes 8 What maner of Paradise it promiseth to y e fauorers 9 By what arguments the impietie of Mahomet may be refuted 10 And finalie how the mindes of men may be comforted against the rage of satan ranging so in y e world And although diuers Prophets haue foretold of the wickednes tyrannie of y e Turks yet in this place we wil onelie recite the prophecie of Daniel which he hath in his 7. chapter the which is verie notable and agreeth especialie vnto the tyme when this impietie tyrannie did begin After this saith Daniel I saw in the visions by night and beholde the fourth beaste was fearful and terrible and verie strong It had great iron teeth it
iourneie of fiftie yeeres standing in Ierusalem shal blowe the trumpet and out of the same shal blowe al the righteous soules which flieng al the worlde ouer shal-be dispersed vnto their bodies wheresoeuer theie be and at this first sound al the bones shalbe gathered together Then after fourtie yeeres he shal blowe againe at which sounde the bones shal take flesh And fourtie yeeres after that againe when he shal blowe the thirde time al soules shal come into their bodies This done à fire flaming from the West shal driue al creatures vnto Ierusalem whither when theie are come it shal cease Then whē for the space of fourtie yeeres theie haue swimmed in their owne sweate looking stil for the iudgement theie shal cal Adam saying Father why hast thou begotten vs for such miseries and tormentes Can you so suffer vs Father to be tossed vncertainelie betweene hope and feare O Father cal-vpon God that he would altogether bring to an end whatsoeuer he wil do with vs betweene Hel and Paradise Adam wil aunswere O sonnes ye knowe howe thorough the persuasion of Satan I disobeied the commaundement of GOD therefore goe yee vnto Noah Then turning vnto Noah theie shal saie O Father Noah thou elect of God make thou intercession for vs. He shal answere I did what I could I saued you in the flood Mine office is nowe out but goe you vnto Abraham So then theie shal cal-vpon Abraham saieng O Abraham the Father of the faithful and of holines cast thine eies of compassion vpon vs shew mercie To whō Abraham what praie you vnto me Remember you not how à long while like à vagabond idolater vncircumcised I went astraie I cannot helpe you but cal vpon Moses Then wil they crie vnto Moses saying O thou beloued messenger of God and prophet thou seruant of God heare vs. He wil answere whom cal you for Did not I giue you à lawe and confirmed the same with miracles and yet you beleeued not Had you beleeued me I woulde do what you require but go ye vnto Iesus Christ. Then turned vnto Christ they shal say O Iesu Christ spirit word and power of God let thy mercie moue thee go betweene God and vs. Then shal Christ say to them what ye require of me your selues haue forgon I was sent indeede to you in the power of God and in the worde of truth yet went yee astray and after I had preached to you ye made me your God and so yee haue loste my benifite but go ye vnto the last prophet of al Mahomet vnto whom being turned theie shal say O thou faithful messenger and frend of God how greeuously haue we sinned in giuing no credit to thy wordes heare vs ô gratious prophet beside whom we haue no refuge For after thee there is none in whom we shal trust Heare vs by the power which God hath giuen thee So Gabriel shal come forth and shal not suffer his frende to be of no power his fellowes shal come before the face of God God shal say to them I know wherefore ye do come be it fro me that I should in any thing make the prayer of my messenger to be frustrate Then à bridge being made here ouer bel there shal be present à paire of balance whereby the deedes of almen being waied they shal walke vpon the bridge So the godlie shal goe-ouer but the damned shal fal downe into hel To euerie one shal a booke be giuen of al his deedes and the iudgement shal endure 5000. yeeres then shal Mahomet say to God O Lord al these with a right face doe hasten to receaue this booke Last of al death shal be changed into à ramme and be brought betweene Paradise and hel The Paradise that Mahomet promiseth to his folowers is more meete for swine then for men created after the likenes of God The golden ground of Paradise saith he is distinguished with precious stones and swet flowers set thick together planted with al fruitful trees the pleasant riuers running through the greene feeldes whereof some powre-out milke others white honie others the purest wine there shal they be clothed with al sortes of colors except blacke The first dish at the table shalbe the liuer of the fish Albis they shal neuer make an end of eating and colling wenches This knaue knewe how these thinges would like foolish soldiers right wel which are neuer satisfied with wine and women with such ridiculous fables is the Alchoran replenished but these fewe I haue written-out that the vanitie of this villaine being found-out we may the more earnestlie beg at the handes of God that he woulde not suffer this vagabonde and theife to enter vpon his Church but shewe mercie vppon vs and not punishe vs according vnto the multitude of our sinnes But howe commeth it to passe seeing these are so fond and so ridiculous that men of courage in Turkie doe not forsake this deceauer and deluder of mankinde with foure bulwarkes as it were he hath hedged his law about that no way be open to subuert the same Firste hee commaundeth to kill them which speake against the Alchoran Secondlie he forbiddeth conference to be had with men of à contrarie sect or religion Thirdlie he prohibiteth credite to be giuen to anie beside the Alchoran Fourthlie he commaundeth them to separate themselues altogether from other men and to saie Let me haue my lawe and take you yours ye are free from that which I doe and I likewise from that which you doe More-ouer to driue-away al feare of damnation from the minde of his disciples he saith howe euerie man shal be saued by his owne religion he onely excepted which reuolteth from the Alchoran vnto another lawe the Iewes by the lawe of Moses Christians by the lawe of the Gospel and the Saracens by the lawe of Mahomet But seeing this altogether is friuolous and false I wil reason no more nor dispute hereof firme and vnmoueable is this sentence He that obeieth not the sonne shal not see life but the wrath of God abideth on him And although hitherto it hath abundantlie beene shewed howe greate the vanitie of the Turkish sect is yet for the more confirmation of the mindes I wil here-vnto adde seuen argumentes whereby the furie of Mahomet is euidentlie refuted which be these The first is The voice of God in Daniel doeth pronounce that the kingdome and seruice of the Turkes shal arise against God and his sainctes Therefore there is no doubt but this sect is of the diuel The seconde It is impossible that that cōpanie shoulde be the Church of God which of purpose reiecteth the writinges of the Prophetes and Apostles the which haue the testimonies of God and that verie manie But seeing Mahomet doeth reiecte them it cannot be that his religion is of God The third It is impossible that those lawes are of God which commaunde theft maintaine the lust of the flesh
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
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
nothing else but an absoluing of the beleeuing man from sinne an imputing of the righteousnesse of Christ and à free accepting vnto euerlasting life for Christ his sake And whosoeuer shal patch his owne merite with Christs as either à part or à cause or consummation of righteousnesse is doubtlesse out of the waie according vnto that of Paul vnto the Romanes Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse they haue not submitted themselues to the righteousnes of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth Wherefore abide we in the way of Christ his merite least with the vnbeleeuing Iewes and idolatrous Papistes we vtterlie forgoe righteousnes and saluation Howe is he the waie by example In proposing himselfe for à paterne of godlines according to that I haue giuen you an example that ye shoulde doe euen as I haue done to you Againe Loue ye one another as I haue loued you I am the light of the worlde he that foloweth me shal not walke in darkenes but shal haue the light of life Nowe he doeth folowe Christ who both embraceth his doctrine and resteth vpon his merite and placeth the example of Christ as à light before him Then by doctrine Christ doeth illuminate the minde that he may shewe the father by merite he doeth iustifie and by his example prescribeth à rule to liue by so that iustlie he deserueth to be called the onelie waie of saluation and happines Howe is Christ the trueth He is the truth both in fulfilling the prophecies and in performing promises and finalie in giuing true libertie and freedome For firste al the prophecies of the prophets and figures of the olde Testament are fulfilled in him according vnto that of Iohn The lawe was giuen by Moses but grace and trueth came by Iesus Christ that is what Moses hath shadowed by figures Christ in trueth hath fulfilled Againe he doth constantlie kepe promise He hath promised to be with his Church he giueth an euident token that he is present by his wonderful preseruing y e same amiddes the rage of Satan his limmes He hath promised that the gates of hel shal not ouercome the Church which promise he keepeth faithfullie Finalie he is the trueth also in giuing true libertie Hitherto is that of Iohn If yee continue in my wordâ— ye shal know the trueth and the truth shal make you free that is of the seruants of sinne he wil make you the free sonnes of God so that sinne can haue no more power ouer you And this was it which afterwarde in the same chap. is said If the sonne shal make you free you shal be free in deed And the sonne maketh free when he endueth man with his spirit according to the saieng Where the spirit of the Lord is there is libertie Howe is Christ the life By regenerating sanctifieng and glorifieng By regenerating because through his spirit he regenerateth vs into new men For through beleeuing we by à certaine secret blast and working of the spirit of Christ are borne the children of God according to that saieng He gaue power to be the sonnes of God euen to them that beleue in his name The greeke word in that place signifieth not so much à power as à preheminence And therfore Nonnus did aptlie expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à celestial honor or preheminence Howe this new spiritual natiuitie commeth to passe Christ teacheth Iohn 3. The wind bloweth where it listeth and thou hearest the sounde thereof but canst not tel whence it commeth so is euerie man that is borne of the spirite that is As nothing of the wind is perceiued but through the blast and sound so we be regenerated after an hidden forme wheÌ„ we beleeue but that regeneration is perceaued through the power and working of the holy spirit in the man regenerate A notable token of this newe regeneration is Baptisme Furthermore here woulde be considered the coÌ„parison betweene the life of nature and the life of grace the more to stir vs vp vnto the loue of the life of grace The life of nature is verie short but the life of grace is the beginning of immortalitie As an image hath the shape and not the substance So this present life hath nothing permanent nothing of continuance And therefore Paul doeth saie The fashioÌ„ of this world goeth-away for this present life hath manie sudden changes But the life of grace wherebie we are the sonnes of God hath the thinges which euermore abide and continue The present life is caled à natural life but the life of grace is à diuine life as witnesseth the Apostle The present life is excluded out of Paradise but the life of grace is entered into the spiritual paradise wherefore henceforth beware we of trappes least againe deceaued of the old serpent we be excluded out of Paradise Againe Christ is the life by sanctifieng For the regenerate more and more dailie by the power of y e death resurrection of Christ are mortified in the flesh and quickened in y e spirit For so saith y e Apostle Know ye not that al we which haue ben baptized in to Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised-vp from the dead by the glorie of the father so wee also shoulde walke in newnes of Therefore that the fleshe is mortified in vs it is done by the vertue of Christe his death that the spirite is quickened it is by the efficacie of Christ his resurrection This mortification and this quickening be partes of sanctification whereunto the Apostle testifieth we are called This sanctification or separation of man from the vncleanesse of the gentiles through the mortification of the fleshe and coâ—iuÌ„ction of him with God through y e quickening of the spirit is y e renuing or repairing of the image of God in man Wherefore as the image of Caesar in coine putteth men in minde what is due to Caesar So this image of God doeth admonish man what he bearing this image of God oweth to God Last of al he is called the life by glorifieng For by his owne power he shal raise vs vp being vp-raised he wil endue vs with immortal glorie For they are both the benefites of Christ to wit both the raising-vp of the dead and the giuing of eternal life wherein wee shal be conformable to him worlds without end This likenesse of the Church with Christ which is the coniunction and knitting of him with God is mans perfect felicitie yea and the ende of man For if that be mans ende which maketh him perfect and blessed so that he shal neither want nor wish any thing and is therefore named the ende because it pertaineth vnto
the last and most perfecte theÌ„ the most perfect state of man in the euerlasting life shal be y t conformitie with Christ wherein man shal abide blessed for euermore Sith God hath made man for this end he vndoutedlie wil haue al men to attaine vnto this end according to this saieng God wil that al men shal be saued and because he wil the end he wil also the meanes vnto the end and therefore the Apostle addeth God wil that al men should come vnto the knowledge of the truth For without this meane none can come vnto the end Therefore seeing the ministerie of the Gospel is appointed for this ende who seeth not howe necessarie howe diuine and howe louelie it is Whoso truelie putteth this ende before his eies wil not easilie be terrified from the confession of the Gospel by anie threates and afflictions of Tyrantes Let this then suffice to be spoken touching the true Church Vpon the third verse God willing we purpose to entreate of the triple state of the Church to wit vpright troubled and exiled Also of the inward and external notes of the true Church And vpon the sixte verse we wil discourse of the crosse and of the comforte of the Church vnder the crosse CHAP. 13. The cause whie the Church is so beloued and amiable to the Lord of hostes IT foloweth nowe that we shewe which I proponed in the thirde place whie the Church is so louelie and amiable in the eies of the Lord of hostes The cause of this loue is not founded in vs but in the Lorde of hostes himselfe as Paule writing vnto the Ephesians doth saie He hath loued vs in the beloued and God the father gaue this voice from heauen This is my beloued sonne in whome I am wel pleased Euerie one therefore who is in Christ through faith is beloued of God and become amiable in respect of the goodnes that is the righteousnes and bewtie that is the holines of Christ communicated vppon him For these two thinges to wit goodnes and bewtie do allure the mindes of men to loue them who are endued therewithal The Church then is loued of God in the beloued and that by reason of the societie which y e Church hath with Christ. Now for the better vnderstanding what kind of societie it hath with Christ for which the Church becommeth so amiable to the Lord of hostes certaine degrees of fellowshippe which men haue with Christ both God and man would be considered Generalie men haue a double societie with Christ the one whereof is not healthful the other healthful Of the vnhealthful societie there is à threefolde sort The first is of nature onelie that meane whereby men are conioned with Christ by the communion onelie of nature as are al nations which know not Christ the infidel Iewes and Turkes The seconde is of nature and of outwarde professioÌ„ onelie when as besid natural societie outward professioÌ„ of Christian religion is ioined such is the felowship of y e vngodlie who faine theÌ„selues for Christians The third is of nature of outwarde profession and of the sacraments onlie This societie is of hypocrites who beare à color of holines without à liuelie confidence in Christ. The healthful fellowship with Christ is that whereby men are associated to Christ through participation of the spirite and application of the benefites of the Mediator and this also is of three sortes The first is of nature and of inward coniunction onelie Hereby are they conioined to Christ who beleeue in Christ but yet are not knowne as are manie both in Turkie and vnder the Pope The seconde is of nature of inwarde coniunction and of outwarde profession onelie such was that of Cornelius before he was baptized The thirde is of nature of inward coniunction of outwarde profession and of the sacramentes also And this is the most perfect such is the communion of the godlie in wel reformed Churches This societie of the Church with Christ maketh her to be most louelie in the sight of the Lorde of Hostes. And therefore Dauid not without cause brake into this admiration O Lorde of hostes how amiable are thy Tabernacles And Balaam Num. 24. How goodlie are thy tentes ô Iaakob and thy habitations ô Israell As the vallies are they stretched-foorth as gardens by the riuers side as the aloe trees which the Lorde hath planted For when the Prophet with corporal eies did behold those outward tabernacles by à prophetical spirite he was carried into the contemplation of the beautie of the Church of Christ which in deede is goodlie and amiable to God in respect of her coniunction with Christ in whome all which beleeue are both righteous and holie and beloued of God and abound with al spiritual giftes looking for that blessed inheritance whereof they haue for à most certaine earnest penie the holie spirit Seeing then this fellowship with God in Christ and through Christ is the ende of good thinges yea and mans soueraigne felicitie it is meete that we haue the same in hie price and estimation yea and preferre it afore al worldlie things be they neuer so deere and precious Here therefore verie great heed woulde be had that we neither through our owne default nor through others doe forgoe the same Through our owne default we leese it when we waxe slothful either in reading or in meditating of the worde or in the exercises of godlines as in praier thankes-giuing frequenting the sacramentes and soforth For thereby the spirite of faith is queÌ„ched and man ful shamefulie falleth from this communion Through the fault of others wee leese the same when either through sophistrie or hypocrisie or tyrannie or frowardnes of the people or by offences vanquished we castawaie the confession and breake the bande of this heauenlie societie and chuse to folow rather manie that are wicked than à fewe good For manie there haue beene which for not defending this fellowship with such à zeale as they were bound to doe haue vtterlie fallen from the same and neuer returned-againe therevnto such were Cain Iudas and Saul Let it be had in minde how cursed the societie of men with the diuel is for whom are appointed euerlasting punishments Hereby nowe it maie be gathered whie Dauid so longed for the tabernacles of the Lorde of hostes as in the second verse it foloweth CHAP. 14. 1 A description of the loue of the Church towarde God 2. The sundrie significations of the hâ—â—rt and fleshe Verse 2. MY SOVLE LONGETH YEA AND FAINTETH FOR THE COVRTES OF THE LORD MINE HEART AND MY FLESH HAVE REIOICED IN THE LIVING GOD. IN this verse is shewed howe the Church shoulde be affectioned towardes God For Dauid by his example here teacheth howe greatlie wee are to couet societie with the Church of God that with true and spiritual ioie we maie reioice in the liuing God Beholde here a most goodlie order of the cause the effect and ende The first
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
thinges to do First they shoulde washe themselues with water whereby was signified howe by nature they themselues being vncleane were to be cleansed by spiritual water which Christ the chiefe Prieste alone doeth sprincle an effectual badge whereof Baptisme is Then they were to put-on garments not their owne but the priestlie garments which thing betokened the innocencie of Christe wherewithal being cleansed and cloathed with his blood they doe seeme righteous and bewtiful in the presence of God After that they were annointed whereby the spiritual ointment wherewithal they are annointed for Prophetes kings and priestes and whereby they maie be effectualie taught concerning the vertue of Christ his benefites is signified Lastlie they filled their handes that is they sacrificed for then obedience doeth please God when it is shewen of thē who are purged through faith cloathed with the righteousnes of Christ and vncted with Gods holie spirite When they offered burnt offeringes they were admonished to offer vp thēselues spiritualie to God Wherevnto Paul in his 12. chapter vnto the Romanes had regarde When these partes of liuing creatures as the kidneie the liuer the fat which partes of al others are prone vnto concupiscence were sacrificed they were put in minde of killing wicked lustes and concupiscence that they might addict themselues al whole to the seruice of God The parting of the beastes did giue them to learne howe they shoulde cut the worde of God aright and applie the same according to y e condition of men which thing Paul seemeth to point-at when he commandeth to deuide the worde of trueth aright Of the double signification of the altar we haue spoken alreadie Neither maie we ouerpasse howe it was decreed that neither leauen nor honie shoulde be vsed in sacrifices but that they shoulde besprincle euerie sacrifice with salt For as we be admonished by leauen that malice is to be excluded according to the teaching of the Apostle and by honie that al hypocrisie must be laid-awaie So the salte doeth signifie that al workes ought to be seasoned with spiritual wisdome faith and praier otherwise they wil not please God Moe notes of this matter you maie reade in our Commentarie vpon the Epistle vnto the Hebrewes CHAP. 22. 1. Of the original cause of idolatrie 2. Of the diuerse Gods in times passed 3. Festiual daies 4. and sacrifices among the Gentiles AFore we come vnto the sacrifices of the Gentiles wee wil saie somewhat concerning their Gods and their sundrie feastes that thereby we maie cal into minde both what an horrible punishment the blindnes of such as depart from God is and what à great and vnspeakeable benefite it is to haue the worde of God which not onelie sheweth to vs the true God but also prescribeth a right forme of seruing God whereby wee maie bee led through the kingdome of the grace of Christ in this life vntil we shal attaine vnto y e marke y t is vnto glorious immortalitie where we shal be conformable to Christ our Lorde for euermore which conformitie is the repairing of the image of God in vs and the last ende of our creation and reparation through the son of God our onelie redeemer In the 31. chapter of Genesis mention is made of the Gods of the Gentiles where Laban vnto his sonne in lawe doth saie Wherefore hast thou stolne my goods Whereof wee maie gather that the worde of the promise being obscured among the posteritie of Noah foorth-with they inuented strange Gods and fained worshippinges For seeing as Cicero doth saie There is no people neither so vnciuil nor so sauage but although they be ignoraunt which is the true God yet they knowe that some God is to be worshipped hauing lost the true God and his worde they made to themselues fained Gods which thing Paul doeth pronounce was the punishment of their neglecting the true God when he saith Because that when they knewe God they glorified him not as God neither were thankeful but became vaine in their imaginations and their foolish heart was ful of darkenes When they professed themselues to be wise they became fooles For they turned the glorie of the vncorruptible God to the similitude of the image of à corruptible man of birds and fourefooted beastes and creeping thinges Wherefore also God gaue them vp to their heartes lustes vnto vncleanes to defile their owne bodies betweene themselues which turned the trueth of God vnto à lie and worshipped and serued the creature forsaking the creator which is blessed for euer So then idolatrie and the inuention of fained Gods is the iust punishment of apostasie from the true God And this was it which y e same Apostle doth saie Therfore God shal send thē strong delusiō that they should beleue lies that al they might be damned which beleeued not the truth but had pleasure in vnrighteousnes Hitherto of the occasion and cause of idolatrie among the Gentiles nowe ad we somewhat concerning the diuers Gods which they had The posteritie of Noah being grosse rude did not worship God the creator and gouernor of the worlde but the things which to the sight appeared goodlie and wonderful in their blockish and most dul iudgementes they tooke for Gods This error flowed from the parentes vnto the children daielie more and more encreasing through continuance of time it waxed strong The ages folowing deemed it impietie to resist the same For the posteritie thinke they doe owe that reuerence to their predecessors which children do to their parentes euen as many at this daie wil not depart from Poperie because of the reuerence y t they beare to their forefathers And therefore some because of their goodlie shew greatnes worshipped the heauens the starres the Sunne Moone elementes Some did number brute beastes of whome they reaped anie commoditie among the Gods so did the Egyptians oxen cats serpents Some ascribed diuine honor to men either in respect of benefites or for feare or for flatterie Some accounted euen the foule diuels for Gods And others esteemed Palenes Feare the Ague and such like for Gods Al those through the great most miserable calamitie of mankind were called and counted Gods But to speake onlie of men admitted into the companie of y e Gods that was extreeme madnes of theirs to choose them as they did not for their noble virtues but for their notable egregious vices as they did epicures wantons harlots adulterers and them which had ben most shamfulie defiled with y e incest euen of their owne mothers their owne sisters their owne daughters The father of y e Gods they faine somtime in y e shape of à bul somtime of an Eagle somtime of a swane somtime of à golden fleece to be disguised so to haue defloured defiled virgins women They say Mercurie y e president of sweet speech changed himselfe into à goate to obteine his desired pleasure with Venus what should
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
people Nūbers 6. Thirdlie the Papistes out of the Epistle vnto the Hebrewes should know y t Melchi-zedek was a type not of y e popish Priests but of the sonne of God and y t too after a certaine sort Thou art saith the father vnto y e son à Priest for euer after the order of Melchi-zedek Nowe if they saie how they are Priestes after the maner of Melchi-zedek they make themselues the successors of Christ in y e priesthood whom the holie spirit in the Epistle vnto the Hebrewes doeth testifie hath a priesthoode which shal not passe by succession vnto another and who according to the witnes of the father shal haue no successor but alone shal abide a Priest for euer For so it is in the 110. Psal. The Lord sware and wil not repent Thou art à Priest for euer after the order of Melchi-zedek Fourthlie it is vndoubtedlie true that the holie spirite woulde not haue pretermitted the same had anie mysterie touching the sacrifice of breade and wine in the newe Testament lien hid in the deede of Melchi-zedek For the holie Ghost both exactlie and plainelie doeth number the conditions wherein Melchi-zedek was likened to the sonne of God our eternal Priest By these reasons it is apparent howe the Papistes doe wrest the deed of Melchi-zedek verie il to establish their idol Neither doe we weie their allegation of some saienges of the fathers who haue deliuered to the posteritie y e error which they receaued from their elders For there is no auctoritie of man so great but it must giue place to the worde of God Neither is a long and erroneous custome ought else then the auncientnes of heresie Before which y e worde of God deserueth to be preferred Theodoret whome alone I preferre before al Ecclesiastical writers waighing the words of the Epistle vnto the Hebrewes saith on this wise If therefore both the Priesthoode which is of the lawe haue taken an ende and the Priest which is after the order of Melchi-zedek haue offered the sacrifice and brought it to passe that al other sacrifices shoulde be vnnecessarie whie doe the Priestes of the newe Testament vse à mystical lyturgie or sacrifice But they who are learned in diuine matters doe know that we doe not offer another sacrifice but cal into minde that one and wholesome sacrifice Hitherto Theodoret. But the age insuing being seduced of sathan thorowe missevnderstanding of the wordes of the fathers did frame the idole of the masse The place of Malachie which they bring-foorth to confirme their opinion is this Mal. 1. In euerie place incense shal be offered vnto my Name and à pure offering for my Name is greate among the heathen Of this saieng of Malachie and such like as that is of Ezechiel Offer à lawful and continual sacrifice to the Lord the Papistes doe endeuour to establish their missatical sacrifice But euen children who haue but tasted the beginnings of Logike wil laugh at this conclusion For who can beare this conclusion Beastes be in the market place Ergo à Chimera is there Yea that which is yet more absurde of a general vndiuided theie doe inferre à monster neither heard-of nor seene afore of anie man The force of the Prophetes argument is this The Prophetes doe fore-tel how among the gentils there shalbe à sacrifice and in al places à pure oblation Therefore the Gentiles conuerted through the preaching of the Gospel shal haue sacrifices and oblations Notwithstanding what kinde of sacrifices oblations they shal be it must be learned not of men but of God and such as haue the testimonie of God speaking within thē But of this we shal speake more afterward when wee shal entreate of the sacrifices of Christians The third thing which the Papistes obiect is the worthines of the people of the newe Testament To proue this dignitie the Papistes bring-out manie testimonies of the scriptures especialie two sentences out of the former Epistle of Peter To whome ye come as vnto à liuing stone c. yee as liuelie stones be made à spiritual house and holie Priesthood to offer-vp spiritual sacrifices acceptable to God by Iesus Christ. And by and by in the same chapter But ye are à chosen generation à royal Priesthood an holie nation à peculiar people that ye should shew-forth the virtues of him that hath called you out of darknes into his meruelous light By these and the like sentences the Papistes doe wel gather the worthines of the people of the newe Testament but for al that their conclusion that therefore they ought to be massing Priestes to offer sacrifice for the quick dead is naught For Peter in this place speaketh not vnto bald Priestes but vnto y e whole people of God vnto men women maides old-men yong-mē infants to al which he giueth y e honorable title of priestes as they who are in y e priesthood to offer spiritual sacrifices acceptable to God through Iesus Christ. If therfore al Christians be priestes to offer acceptable sacrifices to God surelie the priesthoode common to al Christians is one and the priesthoode of papistes is another the which is committed onelie to shauelinges to offer acceptable sacrifices to God without the commaundement of God yea contrarie to the manifest scriptures Therefore when the Papistes do reason thus The excellencie of the people of the newe testament is farre greater than of the people of the olde Testament Ergo It is required that Christians also haue their sacrifices and those greater than were in times passed otherwise they were of baser condition than either the prophane people haue beene or the Iewes vnder the lawe I graunt the dignitie is verie ample I graunt also that the sacrifices are greater but that the masse is the sacrifice of Christians through the prerogatiue of worthines it can not bee proued Seeing nowe wee haue both shewed by strong reasons the vanitie and prophanes of the Popish masse and declared the lightnes of the bucklers which they obiect vnto vs it remaineth that wee shunne their impietie euen as the serpent himselfe who was the author to our first parentes that they should tempt GOD by correcting his commaundement For to tempt God is nothing else thā by dispising his word ordinance vocation to seeke another thing through trust of our owne wisedome which better pleaseth vs which thing the Papistes haue done by inuēting à masse for the quick and deade whereby they thinke both to confirme their kingdom and to encrease the honor of their sacrificing priestes CHAP. 25. 1. Of thinges indifferent NOwe brieflie as we promised let vs saie somewhat touching those thinges which maie be counted indifferent For al thinges that are obserued in the papacie are not generalie wicked so that euerie whit shoulde be auoided Morning and Euening praiers instituted as they cal it for the time doe consist of Psalmes and lessons taken out of the sacred scriptures
doe not refuse his medicine For he from the bosome of the father doth bring the moste comfortable doctrine of the Gospel concerning the remission of sinnes which being pardoned and quite abolished neither hath the lawe in vs any thing which he may condemne nor the diuel nor death ouer vs anie power at al. This doctrine of the Gospel is called the mysterie hid from the wise of this world and is thought of them to be foolishnes But to the miserable and afflicted sinners it is the wisedome of God whom it hath pleased by the foolish preaching of Christ crucified to saue such as beleeue Therfore we must shew in à worde or two what this doctrine of the Gospel is that this part of the priesthoode of Christ maie be the more comfortable vnto vs. Christ in the 24. of Luke proponeth the sūme hereof in these wordes It is behoueful that repentance and remission of sinnes be preached in my Name among al nations Therefore the Gospel is à general preaching of the remissiō of sinnes which theie attaine who repent and that through the Name that is through the merites of Christ. And although this definition as I saie doth contein the sūme of the matter yet the better to conceaue the greatnes of the benefit of Christ our Priest I wil set-downe another more at large The Gospel is an vniuersal preaching of Christ our Priest wherein tidings is brought of deliuerance from the wrath of God from the cursse of the lawe and from euerlasting damnation and remission of sinnes saluation and euerlasting life is proclaimed to al such as beleeue in the sonne for his owne merites according to the promise made in olde time to the fathers that the glorie of God his goodnes maie be commended euermore and besides that such as be deliuered through Christe maie bring forth fruites worthie the Gospel and at the length enioie euerlasting life This definition of the Gospel taken out of sundrie places of the scripture doth teach howe the Gospel in deede is à good and ioieful message without which doubtlesse we should perish in euerlasting miserie The partes of this definition for so much as else where we haue explicated them I wil not anie more stand vpon them in this place The summe of al is this that by nature we are miserable cōdemned slaues but by grace which the Gospel preacheth blessed righteous free and heires of eternal life through Iesus Christ. Christ the sonne of God himselfe brought this doctrine out of the bosome of the Father and proposed the same to our first parentes after their miserable fal into the snares of the diuel For thus he saith The seede of the woman shal bruise the head of the serpent This he sounded by the ministerie of Noah before the floud For Peter doth affirme that Christe by the spirite went preached vnto the spirites that are in prison because of their froward rebellion against y e spirite of Christ preaching to them This afterward he vttered by the Prophets as the same Peter doth witnesse This after his incarnation he preached also three yeares and an halfe This he commanded to be blowen abroade by his Apostles into al the worlde which also he confirmed afterward with manifolde signes By his doctrine as he hath alwaies preserued so doth he preserue and euen vntil the end of the world wil preserue the Churche against the gates of hel he wil blesse it and giue the holie spirite and euerlasting life to as manie as beleeue this doctrine But on the other side horrible damnation hangeth-ouer their heads who giue no credite to this doctrine so confirmed both with signes and with wonders and with manifolde virtues and by the holie Ghoste For as it is in the Epistle vnto the Hebrues if the worde spoken by Angels was stedfast and euerie transgression and disobedience receaued à iust recompence of reward howe shal we escape if we neglect so great saluation Let vs therefore as the same Epistle warneth take heede that we let it not slip CHAP. 29. 1. Of sacrifice the second part of Christ his priest-hoode THe second part of Christ his priesthod is to offer sacrifice Which sacrifice of Christ is takē somtime generalie somtime specialie When it is taken generalie it comprehendeth al whatsoeuer Christe our Priest hath either done or offered to the father for our welfare As al his workes are perfect odedience to the lawe voluntarie death and passion and continual intercession with the Father That obedience towarde the lawe is à certaine parte of his sacrifice it is aparent because therebie he maketh vs righteous before God Of his passion and death the Epistle vnto the Hebrues doth entreate when it affirmeth that Christe offered himselfe for our sinnes and by his blood purged our consciences His intercession and praiers in the 5. vnto the Hebrues are called oblations For thus it is written In the daies of his flesh he did offer-vp praiers and supplications with strong crieing and teares vnto him that was able to saue him from death For these three to wit his perfect obedience of the lawe his passion and his intercession mutualie by à certaine order as effectes of their causes doe depend each of other contrariwise For in that he was holie pure yea moste perfectlie righteous according to the lawe his voluntarie obedience in the crosse was of power to purge al the sinnes of men because he was obedient to the father euen vnto the death of y e crosse his praiers doe preuaile for the Church euerlasting lie who therfore is the onelie intercessor because he and none beside gaue himselfe a ransome for al men as Paul doth testifie This consecution or gathering together of Christ his merites doth notablie appeare in our sanctification For by the merite of his death he doth so purge vs from sinne that if so be we beleeue we doe appeare no more guiltie in the sight of the father as Isaiah fore-tolde of him in his 53. Chapter Surelie he hath borne our infirmities carried our sorrowes Againe He was wounded for our transgressions he was broken for our iniquities By the merite of his obedience to the lawe he doth cloth vs that we maie appeare righteous before God not through our owne but throgh his righteousnes imputed vnto vs. For so doth Paule saie vnto the Romanes Chapter 5. As by one mans disobedience manie were made sinners so by the obedience of one shal manie also be made righteous Both which merites to wit of his passion and obedience to the lawe Paul comprehendeth ththese words Christ was made vnder the law that he might redeeme them which were vnder the law For whereas there is à double sentence of the lawe one of malediction and of death for not fulfilling the lawe whereinto we doe runne through sinne another of blessing that is
of righteousnes and of life from which we are fallen by sin it was needful y t he should both take vpon himselfe the curse of the law with the cause that is our sinnes being made accursed and subiect to death for our sake For so saith Paul Christe hath redeemed vs from the curse of the lawe when hee was made à curse for vs and also restore the blessing of the lawe to vs which he hath deserued for vs by his perfect obedience towarde the lawe vnder which he was made not for his owne sake but for ours And this doeth Paul meane where he saith Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth And because the resurrection of Christ is à most euident testimonie of this fulfilling the lawe Paul affirmeth howe he is risen againe for our iustification By the merite of his praiers and intercession he hath made an entrance for vs vnto the father as Paul saith vnto the Romans Who shal laie anie thing vnto the charge of Gods chosen c. It is Christ that maketh intercession for vs. Therefore when Christ is said to offer his merites to the father the general sacrifice of Christ containing thistriple merit namelie of his obedience to the law of his passion and of his praiers must be vnderstoode Otherwhile y e sacrifice of Christ is morespecialie taken for his death passion which death passiō is the only propitiatorie sacrifice The figures wherof were y e sacrifices of the Iewes by à singular forme of speech was caled propitiatorie because it was à shadow of this eternal propitiatorie sacrifice euē Iesus Christ. But because aboue where we shewed the vanitie of the Iewes who as yet do looke for the messiah we haue spoken of shadowes in this place we wil speake onlie of the sacrifice of Christe which the scripture calleth expiatorie or propitiatorie from the effect thereof which sacrifice may rightly be defined on this wise The passion of our Lord Iesus Christ the eternal Priest is the propitiatorie sacrifice wherein the eternal sonne of God made man and of the father appointed an eternal Priest by obeieng the father in suffering euen vnto the death of the crosse offered himselfe through the eternal spirite to the eternal father vppon the altar of the crosse sustaining the curse of the law truelie to the end that by this one and most perfect oblation he might satisfie the iustice of God for the offence and punishment of mākinde pacifie the iust displeasure of God and by this onelie sacrifice merit for al which from the creation of the world either haue beleeued or til the ende of the same shal beleeue euen eternal sanctification that is deliuerance from the cursse of the lawe grace benediction life and euerlasting saluation that so being cōformable to Christ theie maie praise and glorifie God for euer and euer This large definition Christe in verie fewe wordes doth comprehend Iohn 17 where he saith For their sakes sanctifie I my selfe that theie also maie be sanctified through the truth But the holie spirit in the Epistle vnto the Hebrewes doth verie copiouslie entreate of this matter and that which scatteringlie is spoken to this purpose in that Epistle I haue gathered together as it were into one bodie that at one sight as it were we maie behold this wonderful worke and after a sort esteeme the greatnes of the benefite and be thankeful to God for this infinite mercie shewed to vs in Christe Augustine saith howe in euerie sacrifice there be foure thinges to be considered namelie who is y e offere◠to whō it is offered what is offered and for whō it is offered which foure things are both expreslie distinctlie contained in this our definition For y e sonne of God made man of God the father himselfe ordained an eternal priest is y e offerer For this priest as he alone is holy righteous and hier than the heauens so could he alone offer à perfect sacrifice for euermore Because in that he was à iust man hee might lawfulie take vppon him the cause of vs al especialie seeing one man had brought the rest of the posteritie into the state of damnation with himselfe and in that hee was hier than the heauens to wit verie God hee was of power to offer such a sacrifice as was perfect and effectual for euermore againe in that he was one person al the deedes of his manhood are most pure and of an infinite price To whome doeth this priest offer Euen to God himselfe For to him alone the sacrifice was due that his iustice might be satisfied whome our first parentes and we in them offended that the sentence of condemnation for our transgressing the lawe being vtterlie abolished we might be made partakers of eternal blessednes through his merit What doeth this priest offer to God The sonne of God the eternal priest hath offered himselfe to the father vppon the altar of the crosse taking our cause that is our sinne and punishment vpon himselfe For the Epistle vnto the Hebrewes doeth witnesse that the sonne of God was made partaker of our flesh and bloode that he might haue that which he might offer And Augustine doeth saie What was more meete to bee taken of men for their oblation than the fleshe of man And what so apt for this sacrifice as mortal fleshe And what so cleane for the sinnes of the worlde as without al contagion flesh borne in the wombe out of the wombe of à virgin And what so gratefulie could be either offered or receaued as the flesh of our sacrifice the made bodie of our Prieste Furthermore seeing euerie sacrifice in the olde lawe ought first to be separated from other things of the same kinde secondlie to be applied to the altar the hande of the Priest laide there-vpon thirdlie to be offered vpon the altar fourthlie being done rightlie according to the lawe it was à sacrifice accepted of God let vs see howe these foure thinges do aggree to our sacrifice First therefore Christe this our sacrifice was segregated from other men not by nature whereby he was to be ioined to them but by puritie innocencie and excellencie wherin he surpassed al other men Secondlie he was applied to the altar being consecrated to God through his wonderful obedience For he was offered euen because he woulde Thirdlie hee was offered vppon the altar hanged on the woode of the crosse bearing vppon his owne heade our cause that is both sinne and the punishment of sinne namelie the wrath and curse of God Which thing was in olde time figured in the goate vpon whose heade Aaron hauing confessed first his owne sinnes and the sinnes of the people of Israel laide his owne sinnes and al the sinnes of the sonnes of Israel and sent him awaie by the hande of a man appointed into the wildernes The truth of
conioined with sathan that lier and murtherer and be vnder his lawes which are of death and damnation Through both which degrees the temple of GOD which by creation was dedicated to God is prophaned and the image of GOD after which man was fashioned is defaced Hence insueth the third degree of the wretchednes of mankinde to wit that man who before was the temple of God is nowe fallen into such miserie that he is become the temple of sathan wherin y e diuel is worshipped by his owne workes namelie with lieng and murther whereof infinite heapes and swarmes of sinnes doe burst-out The fourth degree of mans miserie is the huge heape of calamities both spiritual and corporal wherewith mankinde is pressed-downe as are manifolde tentations infinite diseases and the tragical chaunces wherevnto mankinde is subiect For there is no calamitie but man maie fal thereunto Whereof the prouerbe commeth A man knoweth not in the morning what maie betide him ere night Againe either wee are or we haue beene or we maie be as this man is Of manie examples I wil alleadge à few King Adonibezek in his great pride had the thumbes both of his handes and of his feete cutte off and so liued in extreme tormentes The destruction of Iezebel is knowen to all men Alcibiades was for his nobilitie high for his substance riche for his personage comelie for the fauour of his people famous for his supreme auctoritie honorable for his manifold victories much commended But continued he so Naie hee was afterwarde condemned banished out of his countrie put out of house and home hated extremelie and so at the length died desperatelie Cepio Seruilius who in respecte both of the highnesse of his pretorshippe of the gloriousnes of his triumph of the honour of his consulshippe of the dignitie of an hie Priest was most rerenowmed yea and had in such price estimation that he was called the patron of the Romane Senate liued not vntill his death in such glorie but had à verie miserable ende For he was throwen into prison and deliuered to an hangmā to be tormented who with his cruel handes tare in peeces the heart of Cepio plucked from out his bodie and hung it vpon à ladder to the horror of al the Romane people Belisarius the chiefe capitane vnder Iustinian the Emperor after manie famous victories which he had atchieued was through enuie ouerthrowen spoiled of his goodes bereft of his eies and constrained dailie to beg his bread in the temple Sophie vsing this speech to such as passed-by Apeece of bread giue to Belisarius whome vertue aduanced enuie hath ouerthrowen What should I speake of that proude Herod who glitered in his gold iewels and kinglie robes was he not filled afterward with vermine insteed of iewels which he feede with his owne flesh vntil what through his owne stinch and tormentes he desperatlie dispatched him selfe I saie nothing of great Alexander of Caesar of Marius Pompeius Cato Cicero and of manie moe whose wretched endes doe shew howe wretched the condition of mankinde is from which none is sure to escape while hee liueth in this worlde And therefore wiselie did Seneca counsel when he saide Let no man trust too much to prosperitie The fifth degree of mans miserie is the giltines of conscience which more doth vexe the soule than anie hangman is able to torment the bodie This although it seeme for à time to sleepe yet as Plato saith before death it wil be wakened The sixt degree of the miserie of mankindeis euen death it selfe ioined with desperation the which is most miserable to such as knowe not Christ and à certaine entrance vnto euerlasting damnation But what is the ende of those men which confesse not Christ The ende as I maie saie is infinite permanent subiect to no change or alteration For after death and after the last iudgement there ensueth the woful knitting vp of this miserie to wit endlesse shame perpetual griefe of conscience both in soule and bodie fellowship with vncleane spirites in obscure flames of fire in vtter darkenes without al light of God Of the shame Daniel speaketh when he saith Some to wit the wicked shal awake to shame and perpetual contempt Of the euerlasting torment and griefe with vncleane spirites the Lorde in the 25. chapter of Matthewe proponing the iudiciarie sentence doeth saie Depart from me yee curssed into euerlasting fire which is prepared for the Diuel and his Angels Touching the griefe of conscience Isaiah speaketh in these wordes And their worme shal not die And although by reason of sinne all mankinde is throwne into this so great miserie yet the Church alone escapeth them all For as her sinne which is the cause of these miseries is purged through the death of Christ So the holie spirite the comforter is present in the crosse and the death of the bodie is the entrance vnto euerlasting felicitie Wherefore the death of sainctes is called pretious in the sight of the Lord. CHAP. 31. 1. The great displeasure of God against man for sinning OF the greatnesse and manifoldenesse of the miserie of mankinde maie bee gathered after à sort the greatenes of Gods displeasure againste impenitent persons For seeing GOD is righteous and his iudgee ment is according to trueth as Paule saith it followeth of necessitie that the wrath and reuengment in God do answere to his iustice that is that the punishment be not greater thā was the sinne But nowe the punishment is most grieuous and without ende And therefore it must of necessitie followe that the offence is infinite as that whereby the infinite God is displeased Wherefore the quantitie of sinne must not be wayed in false balance but must be leuied by true scales For in sinne manie things doe concur for the which God is iustlie offended As the contempt of Gods maiestie proude contempt against the lawe of God à shamefull defiling of Gods image according to which man was made imitation of sathan the enimie of God treason against his maiestie apostasie from the armie of God and as it were à conspiracie with the diuel intolerable ingratitude foule forgetfulnes of God his benefites towardes mankinde For there was neuer à sinne alone but alwaies it draweth à whole chaine of sinnes therewithall As wee maie see in the fall of our firste parentes and of others which witting and willinglie doe rushe against the commaundements of God Of this due waieng of sin many things do follow First that God doth iustlie in punishing sinne with euerlasting miserie in them which turne not vnto GOD through faith in Iesus Christ. Secondly that they deride the iustice of God and his iust displeasure who teach men that by contrition confession and satisfaction the forgiuenesse of sinnes is merited before the iudgement seate of God I say nothing of them who thinke some sins are of so
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
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
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
watering of the newe plantes springing-vp in the Church So that à Martyr in suffering doeth not suffer for himselfe onelie as Ambrose saith but also for euerie man For himselfe hee suffereth to bee crowned for euerie man hee suffereth to giue them an example For himselfe to his rest for euerie man to their welfare And although the verie feare of GOD onelie bee à sufficient cause why that Martyrs shoulde endure tormentes couragiouslie for the feare of God shoulde worke so that wee must contemne all other feares after the example of y e Apostles who at the first being sharpelie whipped greeued no whit thereat but triumphed sorowed not but reioiced that they were counted worthie to suffer rebuke for the name of Iesus yet the auncient writers doe make foure causes of the same which they mention on this wise The loue of Christ commaundeth Fortitud◠ouercommeth feare Faith confirmeth the mind patience endureth But in à Martyr I require these thinges in order The firste is à firme knowledge and demonstration of the doctrine of the Church the seconde a liuelie faith in Christ the thirde a constant confession and defence of the doctrine the fourth courage of mind to beare the crosse the fifth obedience or patience vnder the crosse the sixte an inuincible hope the seauenth inuocation of GOD to which together with the cause he shoulde commende his soule All which are euident in Stephan the Proto-martyr For neither as Augustine saith can they haue the life of Martyrs who haue not the liues of Christians seeing it is not the punishment but the cause that maketh à Martyr Wherefore the punishment of Anabaptistes and other obstinate heretikes is not martyrdome but a iust punishment due to them by God and the lawes Manie fanatical heads indeede approch without feare vnto the tormentes but it is because they are deluded by Sathan who endeuoreth by their paines to confirme erroneous opinions vnto the destruction of the Church And therefore let vs duelie consider the cause whie we suffer martyrdome least through the delusiōs of y e diuel we be bewitched for to suffer persecutiō to be in prison to be whipped to be kept frō libertie to be killed is no praise but this is praiseworthie to haue a good cause For y e praise consisteth in y e goodnes of cause not in the bitternesse of punishment Neither would I haue anie man for some certaine opinion not contrarie to the foundation of religion to bring himselfe into danger especialie if the iudgementes of the godlie which agree-together in the grounde are diuerse which notwithstanding maie stande without shaking the foundation I meane the article of faith Heere happilie some enquirer of the iudgementes of GOD maie demaunde howe it commeth to passe that God beeing most righteous can suffer his sainctes whome most entirelie hee doeth loue to bee torne after such an horrible sorte and to be mangled and deformed with such contumelies and that of Sathan and his members Heere wee must open the eie not of reason but of faith not the sense of fleshe but of the spirit must be consulted withal that we maie clerelie beholde the trueth and knowe that nothing commeth to the Sainctes of God without his prouidence vnder the shadow whereof they are couered I confesse indeede it is à trim sight for the Diuel to see Abel murthered of his owne brother Daniel cast into the Lyons denne Iob spoiled of his goodes and replenished with botches Steuen to bee stoned yea and all the sainctes with tormentes and shame to bee executed to death But I confesse too that in the eies of God who testifieth that in his sight the death of his Saintes is pretious it is à much more goodlie sight yet not of it selfe but in respect of the euent And therefore both God and the diuel also wil the punishment of the saintes but not both alike but with à diuers affection and purpose For God of mercie suffereth his Saintes to be afflicted but the diuel persecuteth them of malice God that theie maie be crowned the diuel that theie maie be confoūded God as à Father the diuel as à tyran and hangman God for his owne glorie the diuel to his owne confusion Of these causes Augustine speaketh on this wise Euerie wicked man in himselfe hath à will to hurt but yet hath no power in himselfe that he maie hurte that he would he is now accused that he maie through the secrete dispensation of God he is giuen to one to be punished to another to be proued to another to be crowned To be punished the Israelites were deliuered into the handes of strangers because theie had sinned against God To be proued Iob was deliuered to Satan And Iob was proued but Satan put vnto shame To be crowned the Martyrs were tormented of bloudie persecutors And therefore à great deale more happie are the martyrs in their torments than the moste mightie monarches in their delitiousnes riches honour and pleasures Which thing Augustine also doth witnesse when he saith The men of this world are vnhappilie happie but the Martyrs were happilie vnhappie For theie were vnhappie for à time but theie are happie for euer According to the worde of the LORDE Blessed are theie which suffer persecution for righteousnes sake This successe of the Martyrs is notablie described by the Psalmist in these words Theie that doe sowe in teares shall reape in ioie Theie went weeping and carried pretious seede but theie shal returne with ioie and bring their sheaues And hence it is that the holie Martyrs of God doe cast their eies and their minde not vnto the time of sowing and to the purpose of Sathan that would vtterlie ouerwhelme y e Church of God in the streames of blood but especiallie vnto the most ioieful time when the sheaues shalbee gathered together with gladnes and vnto the reuerend prouidence of God who after this maner by his wise counsel wil haue his saintes to be exercised in this life that theie maie be like his sonne both in the crosse in glorie Whence it is that the holie Martyrs of God doe comfort them-selues in the middes of tormentes For theie knowe That light affliction which is but for à moment causeth vnto them à farre more excellent and an eternal waight of glorie that as it is in the Epistle vnto the Hebrues Chastising bringeth the quiet fruite of righteousnes Hitherto maketh that adhortation of Peter Reioice in asmuch as ye are partakers of Christes sufferings that when his glorie shal appeare ye maie be glad and reioice By the remembrance of this prouidence of God let vs strengthē our minds against the offence of the crosse think-vpō à ioiful euent to wit howe theie who in this world beare witnes to Christ shal in y e worlde to come be eternalie blessed with Christ. Furthermore it maie be asked with what seruice are y e martyrs to be worshipped especialie for
if by theiâ— wise counsel theie preuaile nothing with the tyrants then are theie bound yea with weapons to defend godlie subiectes and remoue-awaie idolatrie restore true religion which thing if theie doe not theie discharge their duties but fraudulentlie And although the Church doeth not encrease by warres yet outward violence which is offered to religion by tyrantes maie by the magistrate placed betweene the cheefe head and priuate men be repelled by force Which thing both nature teacheth and the office of the popular magistrate requireth and the examples of holie men doe confirme wherefore let the magistrates and moderators of the cheefe head haue this saieng of the Lorde before their eies Giue vnto Caesar the things which are Caesars and giue vnto God those things which are Gods CHAP. 4. 1. An allegorical representatioÌ„ of the office of ministers 2. The sundrie significations of the worde Wel or fountaine in the Scriptures AND DIGGETH A WEL. THis fourth member touching the teachers of the Church is an allegorical image of the ministers of the worde This pleasant allegorie doeth admonish vs of manie thinges First it sendeth vs vnto the verie fountaine namelie vnto God himselfe And God is called á well both because he hath al good things from himselfe and also for that he doth communicate from theÌ„ce with his creatures without anie hinderance to himselfe For God ministreth to al lacking nought and receauing nothing of anie man Of this fountaine the Psalme speaketh My soule thirsteth for God euen for the liuing God And y e Lord by the Prophet Ieremiah doth saie My people haue committed two euils they haue forsaken mee the fountane of liuing waters to digge them pittes euen broken pittes that can holde no water And the Lorde in the Gospel calleth himselfe à Well The water issuing from this fountane is both the gift of the holie ghost Therefore saith the Prophet I wil powre-out my spirit vpon all flesh and also the doctrine of the Gospel or the promise of Christ. These are wholesome waters indeede wherewithall the hot and troubled consciences are cooled And y e doctrine puffeth not vp but is spiritual and withal cooleth the heart from the lustes of the worlde inflameth with the loue of GOD. Which wholesome waters Peter calleth the wordes of eternal life when he saith Master to whome shal wee goe Thou hast the wordes of eternal life Therefore in the Reuelation Christ saith I wil giue to him that is à thirst of the wel of the water of life freelie And as this liuing water is offered through the preaching of the Gospel so by faith it is drawen and taken according to the wordes of the Lorde He that beleeueth in me shal neuer thirst Hitherto maketh that saying of Isaiah With ioie shall yee drawe waters out of the wels of saluation And yee shall saie in that daie Praise the Lord cal-vpon his name Secondlie it signifieth that men are altogether vncleane and drie vnlesse they bee watered with the waters of this fountane and bee filled Because no man as Bernard saith is cleane from filth all men haue neede of the well of mercie and with à like desire shoulde hasten vnto this well with Noah Daniel Iob. And the Lorde saith Whosoeuer drinketh of the water that I shal giue him shall neuer be more à thirst Of this water also the Prophet Zechariah did prophecie in these wordes And in that daie shall there waters of life go-out from Ierusalem that is the preaching of the Euangelical doctrine which hauing proceeded from Iudea and Ierusalem shall bee sowed afterwarde ouer the whole worlde Thirdlie it calleth vs back from puddles and cisterns which either haue no water at all or if they haue it is muddie and vncleane yea and infected with poison that is it reclaimeth vs from the doctrines of men and diuels the which doe kill such as drinke thereof with their poison Moreouer Dauid in this allegorical picture hath an eie first vnto the type of the ministerie of the Gospell which is proponed in Genesis where it is saide That out of Eden went à riuer that watered the whole worlde Christ our Lorde is that liuing fountane buried in the earth but from the harte of the earth it springeth à liuing well to water the face of the whole earth that is to refresh so manie as dwel vpon the earth with the most comfortable waters of his Gospel that theie neuer thirst more Secondlie vnto that fountaine of water which issued from the harde rocke and followed the people Which rocke as the Apostle teacheth was à figure of Christ. Whose water did signifie the most delectable liquor of the Gospel Thirdly he had respect vnto the condition of men in his time which dwelled far-of from Ierusalem For theie thorough the vales of â—eares went vnto Ierusalem at the hie feastes and in their tedious iourneie with great labor digged the earth to finde water for the quenching of their thirst And therfore in the spirite sawe how the great paines of the ministers was signified who not without infinite troubles and persecutions should drawe water out of the fountaines of saluation wherebie theie might refresh those which thirst after their soules health CHAP. 5. 1. Howe the teachers in the Church are blessed prosper 2. Their enimies who theie be 3. Whether in the time of persecution theie maie flie or no 4. Comfortes for the Ministers in their conflictes DOVTLESSE WITH BLESSINGS SHAL THE TEACHER BE CROWNED 7 THEIE GOE FROM VICTORIE VNTO VICTORIE THis fift member of the description containeth à promise of blessing for the teachers of the Church of good successe in the ministerie This promise coÌ„prehendeth as most plentiful doctrine so most sweete comfort The doctrine is how the ministerie of the worde should prosper Of this efficacie the Prophet Isaiah speaketh on this wise As the raine commeth down the snow from heauen returneth not thither but watereth the earth and maketh it to bring-forth and bud that it maie giue seede to the sower and bread vnto him that eateth So shal my worde be that goeth-out of my mouth it shal not returne vnto me voide but it shal accomplish that which I will and it shal prosper in the thing whereto I sent it As if he saide The worde of promise which at my commandement ye are to preach shal euermore be of force For as the raine which at my bidding watereth the earth and maketh it fruiteful so that of á litle seede the husbandmen gather such an haruest that not onlie theie feede their owne familie therewithal but also haue sufficient seede for the yeare ensuing so also shal the seede of my worde bee fruitfull and prosper so that the sowers of the worde maie bring-home abundance of fruite Afterward when he addeth They goe from victorie vnto victorie He signifieth how the teachers of y e Church shall
For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as with à shielde Againe Thou hast giuen mee the shielde of thy saluation and thy right hand hath staied mee For it seemeth good in the sight of God that the godlie shold not only be cōpassed about with y e crowne of his good wil but also be happie through euerlasting blessednes When Paul writeth vnto the Ephesians Take vnto you the shielde of faith wherewith yee maie quench all the fierie darts of the wicked hee signifieth y t then we are cōpassed-about with the shield of faith when reteining an vnshakened faith of doctrine with à confidence of mercie and à good conscience wee fight à good fight Now what thing I praie you can be more miserable than the enimies of God who haue not this shield For the king of darkenes hath ful power ouer them and casteth them down headlong from one wickednes vnto another til he bring them to vtter destruction The thirde and fourth benefites are Grace and glorie For thus hee saith The Lorde will giue grace and glorie Grace is the fauour of God both pardoning the sinnes of the faithfull for the deathes sake of his sonne also adorning the Church with an vnspotted garment namelie with Christ his obedience or righteousnes Nowe forsomuch as the faithfull doe please through this grace they can not bee otherwise than happie and blessed But they which are without the Church be destitute of this grace guiltie damned in respect of their wickednes Glorie is the attainement of adoption the inhabitation of the holie spirite and the hereditarie possession of eternall happinesse But so manie as bee not within the Church are the bondslaues of Sathan moued with the spirite of the Diuell and reserued for euerlasting shame The fifth good thing or commoditie of the Church which the vngodlie doe want is that which the Psalmist meaneth when hee saith No good thing will be depriue them of that walke innocentlie Here by the fruit iudgement is giuen of the tree For a good tree bringeth-foorth good and profitable fruite but à rotten tree can yeelde nothing but hurtful vnpleasant fruite To walke innocentlie or soundlie or perfectlie for the worde which the Psalmist vseth in this place is oftentimes expressed of interpretors by the worde perfection is when the man which is iustified preferreth obedience towarde God before euen the most pleasant thinges of the worlde This definition maie bee proued out of the 22. Chapter of Genesis Nowe there is a double perfection of Christians of imputation of obedience He is perfect by imputation that beleeueth in Iesus Christ according to that Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth Hee is perfect by obedience which loueth obedience to God warde more than all thinges of the worlde Yet is not this perfection an absolutnes of worke according to the rule of the law but it is a purpose an endeuorment and a studie of the minde whereby a man daielie more and more goeth forwarde vnto the marke of perfection Ths endeuorment throught the approbation of God is called perfection And that this Christian perfection is to be referred vnto the will and affection of the heart these testimonies ensuing doe witnesse Feare the Lorde and serue him in vprightnes in trueth of heart Againe And thou Salomon my sonne knowe thou the God of thy father and serue him with à perfect heart and with à willing minde Hezekiah in the prophecie of Isaiah doeth testifie howe hee fulfilled the same when hee saide I beseech thee Lorde remember now how I haue walked before thee in trueth and with à perfect hart and haue done that which is good in thy sight And this perfection Paul requireth when he saith Fight à good fight hauing faith and à good conscience For through faith the obedience of Christe which is the fulfilling of the Lawe is obteined à good conscience is kept by a willingnes to obeie whereby a godlie man preferreth obedience towarde God before all thinges although mā cannot fulfill the same in such absolute forme as the rule of the lawe doeth require Moreouer when the Psalmist doeth saie No good thing will he depriue them of which walk innocentlie it is to bee vnderstood concerning the rewarding of the obedience showen through faith For in this place hee speaketh not of the causes of saluation but of the effect of faith wherewith being iustified we are saued And therefore this and such like sentences of which sort there be manie in the scripture be thus to bee vnfolded They y t walke innocentlie shall not bee depriued of good thinges Whie so Because they which walke innocentlie doe beleeue And al beleeuers are righteous through Christ his righteousnesse imputed vnto them To the righteous life and abundance of all good thinges in such sorte is proposed that they shal desire nothing to the consummating of true happines And therefore so manie as walke innocentlie shall not be depriued of good thinges After which sort the like sentences are to bee vntied that wee maie be led from the proper effect vnto the proper cause and againe conclude frō the proper cause other effectes adioined and following of the same as when it is saide Blessed are they which suffer persecution for the confession of Christ heere mention is made not of the cause of blessednes but of the effecte of faith and of that which necessarilie doth followe faith And therefore the sentence is thus to be opened They are blessed which suffer persecution for the confession of Christ. Why so Because they doe beleeue For it is a proper effect of faith to confesse Christe in the time of persecution But the faithfull bee righteous through Christe his obedience And the righteous doe liue and are blessed by the hope of eternall felicitie Therefore they who suffer persecution for the confession of Christ are blessed Nowe the holie scripture vseth this manner of speech for two causes One is that we shoulde iudge of true and liuelie faith by the naturall properties which it hath leaste for the true faith wee embrace a fained and false faith Another is that we maie be stirred-vp with the promise of the rewarde of obedience the more cheerefullie to doe our dueties and not waxe negligent in respect of the manifold difficulties which happen manie times and make manie slouthful But touching this point wee haue spoken more at large aboue where wee confuted the errors of Papistes who verie naughtilie doe confounde the causes and effectes and manie times of the qualities affections and workes of y e saintes do make the causes of iustification and saluation whose errors bee ouerthrowen by the pretious bloode of our onelie mediator For in the matter of iustification al mans merites are quite contrarie vnto the merite of Christ his death Last of all seeing the wicked which
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
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
and no man can hurt vs and when thou helpest vs in our labors we doe reape most plentifull fruite Wherefore vouchsafe to be with vs driue-awaie wicked spirits the enimies of thine ordinance let thine holie Angels be our watchmen and gouerne vs euermore with thie blessed spirite that euermore in this life and in the world to come we maie praise thee Amen Amen So be it So be it FINIS THE FIRST TAble comprehending special names of Men Women c. after the order of the Alphabet A Aaron his goate page 254. Abraham page 88. his bosome 101. his faith 418. his seede 309. a paterne of the true Church 107. Absalon 5. Achaâ— 195. Adam 88. Adonibezek 260 Adriel the Angel 87. Aegyptians 191. Aesclapia 192. Aesculapius his feast 192. Alcibiades 260. Amonites 195. Amnon 5. Anabaptistes 173. Antichrist his strength 216. his propertie 512. Antisthenes 381. Apollo 191. 192. his feast 192. his oracle 194. Architas the Tarentine 381 Aristodemus 194. Aristomenes sacrificed meÌ„ 194 Aristotle 382 his opinion concerning true happines confuted 383. Arrius 163. Atheist 98. Augustane confession 96. B Babylon 119. Bacchus his feast 192 men sacrificed thereat 193. Balaam 398. Barcozibaâ— 18. Belisarius 261. Ben-hinnon 195. Brazen-serpent 31. Britans sacrificers of men 194. C Caine 181. Cepio Seruilius 260. Ceres 192. her feastes 192. Christ Christ 10. 89. The Lord of hosts whie 10. When and where borne 21 22. his mother who 22 his kinred 23 worshipped of the wisemen 23 offered-vp in the temple 24 carried into Aegypt 24 à Nazarite 25 figured by Aarons goate 254 by Samson 25 his disputation with Doctors 25 baptized 27 tempted 283 his preaching miracles 28 riding into the temple 29 betraied forsaken of his owne disciples 30 afflicted crucified 31 railed vpon nayled vnto the crosse 33 compared vnto the Paschal Lambe 35 his resurrection 38 his ascension 39 a Prophete a King and a Priest 44 his kingdome 50 a spiritual kingdome 51 his kingdome howe gouerned 42 his palace 52 his people 53 his office 51 60 his resurrection denied of the Iewes 45 his resurrection confirmed by manifolde testimonies 46 his benefites to vs ward 44 crimes laide against him 60 accused for saieng hee was the sonne of God 60 howe the way by doctrine 122 by merite 123 by example 124 the trueth 125 howe the life 126 the head of the Church 149 his Priesthoode 242 his sacrifice diuers 247 his intercession 249. 254 how an intercessor 249 when 301 our only mediator 302 nor a meere man 481 Christians they are Priests 344 and how 344 their works why sacrifices 350. Cimbrians 195. Cornelius 192. Critolaus 381 D Daniel 175. Dauid 146 his punishments 5. Delia 192. Diogenes 193. Diues 101. Doëg a figure of Iudas 30. E Eldad 169. Eleusinia 192. Epicurus 379 449 his opinion concerning true happinesse confuted 380. Erechtheus 194. Eumolphus 193. F Frenchmen 195. Sacrificerof men 195. G Gabriel the Angel 84 89. Gentiles called 39. Gentiles Gods 190. Gentiles holie-daies 193. Gentiles sacrifices 193 The Germans sacrificers of men 195. H Habel 181. Heracles 192. Hercules his feast 192. Herea 192. Hermea Pythea 192. Herod 261. Hortoth 85. I Ierusalem 119 what it signifieth 53. Iewes 16 reiected 43 whie reiected 55. 74 they denie the resurrection of Christ 45 they obiect thinges to Christ 45 60 their altars where and what 177. Iewish sacrifices 177 what 178 instituted of God 178 what they signified 186. Iezebel 260. Iob 146 his troubles 418. Iohn a fore-runner of Christ 27. Ioseph 175. Ioseph Benzara 18. Ioseph tried 418. Ioshua 121. Irençus opinion of traditions 166. Iudas 398 figured by Doeg 30. Iudas the Galilean 18. Iuno her feast 192. Iupiter his feast 192. L Lacedemonians 193. Lazarus 101 à fable of him 99. Luther his inuincible courage 397 why Luther forsooke the Pope 209 M Mahomet 89 his death 81 his fables 84 his lawes 83. Manasses 95. Manes 163. Marroth 85. Mars 193 men sacrificed vnto him 193. Martine Luther his inuincible courage 397. Medad 169. Melchizedek 222. Mercurie 19 his feast 192 〈◊〉 meÌ„ sacrificed therat 195. Mesa 195. Messiah The beleefe of Christians concerning y e Messiah 16 his office 51. 61 his pallace 52 his people 56 against his gouernment 49 against the time of his comming 47. Michael 12. Minerua her feast 192. Moloch the idol 195. Moses 88. 121. Muscouites 16. 195 somewhat inclined vnto religion 96. The Bible translated into the Muscouie toung 96. N Neptune his feast 192. Nestorjus 80. Noah 88. O Origen 160. P Pansia 192. Panathenea 192. Panthea 192. Pelagius 479. Peter 398. Pindarus his opinion concerning happines confuted 382. Pithia 192. Porphâ—rie 182. Posidonia 192. Praxithea 194. Proserpina 192. Protestantes their good workes 513. S Sabellius 163. Samson à figure of Christ 25. Saturne his sacrifices 154. Seraphiel 67. Sergius the Arrian 80. Seruilius 260. Simonides his opinion concerning happinesse confuted 382. Socrates his opinion concerning happinesse confuted 386. Staphilus 173. T Tesmophoria 192. Thamar 5. Turkes 16 their beginning 79 their multiplieng 81 their prophecies 77 their paradise 90 their strength 91 argumentes against the Turkes 92 consolation for the godlie against the Turkes 92. V Venus 191. FINIS The seconde Table containing a viewe of the special pointes comprehended in this Booke A. True Absolution what page 303. Abstinence from wine 84 from swines flesh 86. Adoption 502. Aduersitie what it worketh 338. Affliction incident vnto the true ministers of God his worde 408 sent vnto man iustlie of God 420 Christ his affliction 30. Ages of the world 48. The Ague taken for à god 191. Aldermens children sacrificed 194. Altars of the Iewes where and what 177. Angel Adriel 87 Gabriel 84 the warriers of Christ 11. Antiquitie 201. Arguments Againste the Turkes 92. of y e Iewes against Christ 45 of Papists to vpholde their Masse 222 that no man can fulfil the Law 483 Ascension of Christ. 39. Auctoritie to make ministers à note of the true Church 17â— Auricular confession confuted 303. B. Banishment The Church in banishmeÌ„t 119 and whie 174. Baptisme Of Christ 27. of Christians 106 à note of the true Church 171 whie but once receiued 334 what it signifieth 334. among the Papistes 229. The Pope à spiritual baud 103. Beliefe Beliefe of Christians concerning the messiah 16 beleuers whie saued 372 Benefite Benifites coÌ„ming by Christ 44 of the gospel 243. The bible translated into y e Muscouie tongue 96. Birth of Christ when 21 where 22. Blessednes of the Church in this life 463. Bosome of Abraham what 101. Brute beastes worshipped for Gods 191. Burnt sacrifice 181. Bishops 151. C. Calling of the Gentiles 39 of ministers 399. Canon Canon of the Masse 205. the abomination of the same 206. Captiues sacrificed 195. Cats worshipped for Gods 191. Children Children of aldermen and of noblemen sacrificed vnto Saturne 194 children sacrificed by their owne parents 194 195. Church The true Church what 105 gathered by God himselfe 105 figured by Abraham
Martyrdome 421 kinds of martyrdome 421 profite of martyrdome 421 whie the godly suffer martyrdome 424. Martyrs who 421 423. Martyrs not to be worshipped 427 428. Masse The Masse 168 none indifferent thing 168 an harlot 203 the masse à sacrifice and à sacrament and howe 204 Canon of the Masse 205 the abomination thereof 206 whie it is abominable 207 not commanded of God 207 contrarie vnto the institution of Christ 208 the ground of purgatorie 216 the strength of Antichrist 216 with what argument maintained by papistes 222 the Popishe masse one thing their communion an other 230. Material cause of sacrifices 183. Christ our onelie mediator 302. Mediators betweene God and man 212 à Mediator whie needeful 486. Meditation what 144 fruit of holy Meditation 323 Meditation offered by baptisme 106. Men worshipped for Gods 191. Men by Aristomenes sacrificed 194 by the French men sacrificed 195 by Germans 195 sacrificed vnto Bacchus 193. vnto Maâ—s sacrificed 193 sacrificed vnto Saturn 194. Merchants 96. God his mercie whereunto compared 266 what it comprehendeth 390 his mercie in punishing sin 414. Christ y e way by merit 123. Merits of the sainctes the treasure of the Church 214. Ministerie of the Gospel 129 difference betweene the ministerie and the ministers 397. Ministers Kindes of Ministers in the Church 150 auctoritie to make ministers à note of y e true church 172 the the holie spirit howe in ministers 398 ministers howe called 399 knowledge of Gods word required in à Minister 400 state of wicked ministers 404 true ministers aboue al subiect vnto affliction 408 coÌ„forts for ministers in their troubles 450 ministers whie priests 361 and howe 362. Miracles Diuine miracles what and their effectes 64 whie wrought and whie not wroght in these daies 66 howe wrought 68 Miracles of Christ 28 howe to knowe false from true Miracles 67 diuelish Miraâ—les howe done 68 Miracles not wroght by the diuel 69. Miserie Miserie of man without Christ 258 cause of man his miserie 258 the degrees of mans Miserie 259 the ende of mans Miserie 262. The Moone worshipped for a God 191. Mount Zioâ— what 53. Musike why reteined in the Church 391. N Natural life 127. Natural philosophie 401. Nature of oile 345. Noblemens children sacrificed 194. O Obedience to the Lawe 373. Obedience to the Lawe a part of Christ his sacrifice 247. Obedience to Magistrates 430. Obseruation 402. Office of the Messiah 51 61. Office of the priest in the olde Lawe 186. Nature of Oile 345. Opinions of Christ 17. Oracle of Apollo 194. Order whie obserued in the Church 167. Ordinarie power of the Church 152. Organs why reteined in the Church 391. Original cause of idolatrie 189. Ouerseers 151. Oxen worshiped for Gods 191. P Paine followeth pleasure 380. Palenes worshipped for a God 191. Pallace of the Messiah 52. In the Papacie what good thinges 228. Papistes 16 they neglect the commandements of God for their owne traditions 512. Papistical seruice 2â—â— Papisticall good workes what 511 the causes of them 513. Papistical traditions diuers 511. Paradise of the Turkes 90. Parentes killed of their children in sacrifices 93 Parentes murtherers of their owne children in sacrifices 194 195. Partes of Christ his Priesthoode 242. Paschal Lambe compared to Christ. 35. The Passeouer whie instituted 26. Patience à sacrifice 359. Patriarchs 151. People of the Messiah 56. Perpetuitie of the Church 391. Persecution 441 à twofold persecution 467. Philosophie natural 401. Pleasure of y e bodie à vaine thing 380. Pomegranate 180. The Poore most readie to embrace the gospel 26. The Pope the keeper of Epicurns booke 100. Whom the Pope curseth 164 his punishing of transgressorâ— 168 205 The Pope a spiritual baude 203 whie forsaken of Luther 209 Popes vsurpers of auctoritie 151. The summe of Poperie 97. A Popish priest who 197. Popish priesthoode contrarie to the priesthoode of Christ 198 Popish baptisme 229. Power of the Church 152 156. Praier Praier 401 true praier what 456 à sacrifice 356 when accepted 301 302 signified by incense 197 publique Praier a note of the true Church 17â— Praise of God a sacrifice 355. Praise of God 390 wherein it consisteth 390 who praise God 390 howe the creatures praise God 391. Whether Preachers in the time of persecution may flie 441. Preachers be the souldiers of Christ. 12. Preaching of Christ. 2â— Preaching nccessarie 322. Preaching a note of y e true Church 171. Preaching to y e spirites 102. Presence of God in the Church 452. God whie present in the Church 451. Preseruation of y e Church 125. Priest The Priest his office in sacrificing 186 the necessitie of an hie Priest 237 his condition 239 Christians are priestes and howe 344 ministers are Priestes 361 ministers howe Priests 362 Priesthood of the new Testament 242. Popish Priesthood contrarie to the Priesthood of Christ 198. Princes idolatrous not to be obeied 430. Gift of prophecie not tied vnto any one calling of men 169. Prophecies of the Turkes 77. Propitiatorie sacrifice 235. 250. Prosperitie daungerous 338. Punishment Punishment of Dauid 5 of the vngodlie 118. 161. 190. 196. 323. 331. In deserued punishment what to be considered 411. God his iustice and mercie in punishing sinne 414. Purenesse in this life what 116. Purgatorie 216 à vane thing 221 grounded vppon the Masse 216. Puritie of the Church 115. Q Quantitie of God 84. R Reason of man is vane 370. Reiection of the Iewes 43 causes of the same 74. Religion 99. Diuersities of religion 104. Remission of sinnes whaâ— 496. Repentaunce a sacrifice 357. Resurrection of Christ 38. 45 confirmed by manie testimonies 46. Reward of sinne 162. Riches 146. Righteousnesse what 498. 500 à sacrifice 359. Righteousnesse of faith and workes oppugned 330 righteousnesse of workes oppugned 327 S True Sabboth what 62. Sacramentes howe manie 334. Sacrifice Sacrifices of the Iewes 177. 178 of the Gentiles 193 of Christians 235. Sacrifices of the Iewes of what kindes 185â— the causes of them 182. Sacrifices of Christians howe manie 247. Burnt Sacrifice 185. Sacrifice eucharistical 185 236. 349. kindes thereof 352. Sacrifice of good workes 349 of Obedience 247. of patience 359. of praier 356. of Praise 355. of propitiation 235. 250. of repentance 357. of righteousnesse 359. of the Masse 204. Sacrifices of them-selues please not God 178. In a sacrifice what to bee considered 251. Sacrifices of the olde Law howe offered 253. Captiues 195 children 194 195. men 193. 194. parentes Sacrificed 193. Salt 188. Saintes Saintes cannot be intercessors for vs 213. Saintes inuocated a seruice of the diuel 214. their worship why inuented 429. Sanctification how it commeth 106. Satietie not in this life 377. Seede of Abraham 309. Selfe hatred 290. Selfe loue 289. twofolde 290. Serpent of brasse 31. Serpents taken for GOD 191. Seruice of the Churche 116. What Seruice of Papistes maie be heard 228. Societie with CHRIST 131. Sophisters 443. howe to be resisted 444. Soules of the righteous where 376. they Sleepe not vntil the
TareÌ„tinus Aristotle 2. Against the opinion of Pindarus 3. Against the opinion of Simonides 4. Against the opinion of Aristotle 5. Agâ—â—ust the 〈…〉 wise mâ—â— The opinion of Socrates nearest vnto the truth Fruite of godlines Fruite of vngodlines Psal. 33 12. Who dwell in the house of God Difference betweene sinnes How God is serued in his Church Whie God is to be praised Psal 116 1. Mercie of God what it comprehendeth Wherein the true praise of God doeth consist Who doe praise God How the creatures praise God Musical insthruments in the old Law what theie fignified Organs Musike wheÌ„ to be retained in the Church The perpetuitie of the Church Perfection 〈…〉 The vse of 〈◊〉 â— vers Psâ—t 14 7. Psal. 16 11. 2. Cor. 10 4. 5. Iohn 20 22. 23. Mart. Luther Whether al the ministers of the worde haue the holie spirit or no. An answere 2. Cor. 3. â— Iudas Peter Moses Balaam Num. 22 28 29. Peter Iudâ—â— Ministers how called 1. The knowledge of God his word required in ministers Psal. 119. 1. Knowledg of Gods heauenlie mysterie howe attained Praier Psa. 127 1. Studie of the Scriptures Sixe thingâ— necessarilie required in à student of the Scriptures Knowledg of the tongues Logique Natural Philosophie 〈◊〉 4 1â— Obseruation Tradition 2. The second thing required in ministers preachers of the Gospel Feeling of the heart Phil. 1 9. 10. 11. Ende of knowledge State of wicked ministeri 3. The third thing required in the ministers of the Gospel Isai. 62 10. Rom. 8 31. The crosse what it signifieth 1. Kinde of crosse or affliction Mat. 20 2â— Col. 1 13. * In the first parte Chap. 9. 2. kinde of crosse or affliction Heb. 10 29 Ezek. 7 27. Special things to be considered of him who is 〈◊〉 punished for his offences The diuel giuen vnto falshood crueltie 1. Pet. 5 8. Man in affliction is to coÌ„pare his owne sinnes with the punishment he doth either suffer or deserue No man so punished in this worlde according to his deserts Psal. 38 2. 3. 4. 5. 6. 7. 10. Howe godlie men doe esteeme of their sinnes Contrition meritorious with the Papistes Isai. 28 21. Luk. 4 23. Mat. 18 11 Mat. 11 28. * Which commentarie of this Auctor is extant in English 3. Kinde of Crosse. Abraham howe tried Ioseph howe tried Troubles of Ioâ— Iob 19 25. 1. Iohn 5 4. Wisd. 3. 6. 1. Pet. 1 6. 7. Exo. 15 25. Eccles. 38 5 4. Kinde of Crosse. Aug. in Psal. 119. Kindes of Martyrdome Wisd. 2 19. 1. Tim. 4 10 Profite of Martyrdome Theod. Lib. 9. de Legibus Exod. 3 2. 3. Acts. 5 40. 41. How manie thinges are to be in à Martyr Acts. 7 55. 56 c. Who suffer as Martyrs Whie God suffereth his Saints to be martyred Psa. 116 15 Math. 5 10 Psal. 126 5 6. 2. Cor. 4 17. Heb. 12 11. 1. Pet 4 13 Howe the Martyrs are to be worshipped Martyrs are not to be worshipped Mat. 4 10. Psal. 121 2. Psal. 50 15. Iohn 16 23. 1. Iohn 2 1. 2. Whether idolatrous Princes are to be obeied 1 Pet. 2 18. Obedience to Magistrates Acts. 5 29. Tyrâ—â—â— how to be resisted Dan. 3 12. 16. 17. 18. 1. Cor. 10 14 Who maie by weapon if neede so require resist Tyranâ— Mat. 22 21 God à wel and in what sense Psal. 42 2. Ier. 2 13. Ierem. 2 13. Iohn 4 10. 14. The water of God what Ioel. 2 28. Iohn 6 68. Reuel 21 6. The water of life howe receaued Iohn 6 35. Isai. 12 3. 4. Iohn 4 14. Zach. 14 8. Gen 2 10. 1. Cor. 10 4. Isai. 55 10. 11. Enimies of the Church who * In the first parte Chap. 3. Page 18. 19. Purpose of Satan Rom. 4 7. 1. Iohn 5 4. Tyrans enimies to the ministers of the Church Psal. 52 5. 6. 7. 8. Whether the preachers in time of persecution maie flie or no. Mat. 10 13. Iohn 10 22. Mat 2 13. 14. Acts 9 25. An obiectioÌ„ Mat. 10 18 Answere Au. Ep. 180. Sophisters an other sort of enimies Pro. 27 16. Logique Eccles Hist. Lib. 13. Hypocrits â— fourth sorte of enimie 〈◊〉 Hypocrites who Mat. 7 15 Hypocrisie what Epicures â â—isi kinde of enimies to religion These obiections are somewhat confuted in the 1. parte Chap. 12 pa. 120 121. Comforts for godlie ministers in their troubles Mat. 16 18. Psal. 115 1. 2. God how present in his Church Num. 14 13 14. Ioshua 3 10 1. Sa. 17 46. Isai. 37 20. Ends of God his presence in the Church Numb 14 9. Psal. 83 17. 18. Psal. 52 5. 6. 7. 1. Reason The latter reason Matth. 6 9. * 1. part cap. 3. Page 11. 12 c. Psal. 32 7. Psal. 32. 7. Psal. 73 16 17. 18. 19. 23. 24. Psal. 73 27 28. Whie the wicked goe on in wickednes Ierem. 4 27. Isai. 5 21. 1. Blessing of the Church The second blessing of the Church Psal. 5 11. 12. Psal. 18 35. Ephes. 6 16. 1. Tim. 1 18 19. The 3. 4. blessing of the Church Grace what Glorie what To walk innocentlie what is signifieth A twofolde perfection Rom. 10 4. Iosh. 24 14. 1. Chr. 28 9 Isai. 38 3. 1. Tim. 18. 19. Psal. 9 10. Rom. 10 4. Effects of faith Rom. 8 10. Isai. 11 5. Ephes. 6 10. Hos. 2 20. 1. Pet. 1 7. Deut. 27 29 Leuit. 18 5. Cond â—nworâ— on what Iustification what Pelagius Against Pelagius Rom. 5 12. 14. 15. 17. 18. 19. Psal. 51 5. Christ not a meere man as the Pelagians did teach Rom 7 14. Iude verse 19. Eccle. 7. 22. Iob. 14 4. The second argument Rom. 2 2. The 3. Argument Gene. 6. 5. Iob. 9. 2. 3. 20. Psal. 14. 1. 2. 3. Psal. 19. 12. Psal. 130. 3 Psal. 143. 2 Prou. 20. 9 Esai 64 6. Ioh. 9. 3. Rom. 3. 9. 10. 11. 12. 13. 14 15. 16 17. The fourth argument Leuit. 18 5. Gal 2 21. Touching the vse of the lawe Vse of the Lawe in the conscience Gal. 3. 24. 22. Matt. 8 23. 24. c. The vse of the Law after mans iustification A confutation of their argumentes which think that by the workes of the Law meÌ„ are iustified Leuit. 18. 5. Matt. 19. 17 Luk 7 48. Rom. 3 20 Rom. 11. 32. Gala 3 22. Rom. 10 4. Matt. 9. 13. Rom. 3. 21. Rom. 4 13. 14. Rom. 10 3. Rom. 11 6. Ephe. 2 8. 9. Rom. 3 27. 28. * Or in the chapter immediatlie following True iustificatioÌ„ what 3. Thinges required in iustification Luk. 24 47. Remission of sinnes what Matt 1 21. Rom. 3 23. Act. 20 28. Gala. 13 13 Ioh. 8 34. 36 Rom. 3 25. True righteousnesse what Rom. 10 4. Rom. 4 5. Rom. 5 19. 2. Cor. 5 21. Gene. 3. 15. Gene. 22 Psal. 22 31 Rom. 10 4. Isai. 53 11. True knowledge of Christ what Iere. 23 6. Iere. 17 7. Phil. 3 8. 9. Deut. 27 26 Gala. 3 10. Rom. 6 14. Rom. 5 18. Rom. 8 1. 2. Ioh. 1 12. Rom. 8 15. 16. 17. Adoption Rom. 8 28. Rom. 5 3. 4. 5. Rom. 8 23. 21 Rom. 5 2. Gal. 5 5. 1. Ioh. 3 2. Iustification what Causes of mans iustification Rom. 8 15. Act. 2 38. 1. Cor. 1 30. 31. Iustification what Iam. 2 24. Rom. 8 14. Matt. 5 5. 7. 9. 10. Luk. 7 47. Luk. 7 41. 42. 43. 50. Rom 14 23 Heb. 11 6. Ioh. 15 5. 4 Matt. 7 18. Eeph 2 3. Rom. 8 7. 1. Cor 2 14 1. Tim. 1 18. 19. Mat. 25 34 35 36. Rom. 6 23. 1. DiffereÌ„ce concerning the matter of good workes Of Papistes works what the chiefe Papistical traditions of what sorts Howe the Papistes doe regarde the commandementes of God The proper note of Antichrist Mark 7 7. The principal good workes of Protestants 1. Tim. 4 1. 2. DiffereÌ„câ— of good workes The efficieÌ„â— cause of Papistical workes * Chap. 3. of this last part Ioh. 15 5. Phil. 1 6. Phil. 2 13. Three things necessarilie required in à good worke or in à good worker rather Psal. 119 105. The wil of man * In the 3. Chap. of this 4. part Psal. 51 10 3. DiffereÌ„ce about good workes 4. DiffereÌ„ce about good workes Matt. 7 18. * Chap. 3. of this fourth part Iam. 2 10. The true ende of good workes Iam. 2 23. Rom. 8 14. Heb. 11 26. 2. Cor 1 20. Psal. 62 12. Rom. 2 6. Leuit. 18 5. Gala 3 13. Deut. 27 26 2. Cor. 1 20. Rigor of the law Rom. 10 4. Rom. 2 6. Tob. 12 9. Dani. 4 24. * Chap. 2. of this fourth part Rom. 18 23. Phil. 3 8. Num. 35 7 8. Tob. 12 9.
Isai 61 1. Passeouer whie instituted Luke 2 51. 52. Isa. 61 1. The poore most readie to imbrace the Gospel Luke 3 1. 2. 3. Matt. 3 1. 2. Mal. 3 1. Baptisme of our Sauiour Christ. Matt. 3. 13. 14. Luke 3 21. 22. Gen. 8 10. 11. Matt. 3. 17. Tentation of Christ. Matt. 4. 1. 2. Gen. 3 15. Matt. 4. 2. Exod. 34 28 1. King 19 8 His preaching Isai. 61 1. 2. 3. Isai. 35 4. 5. 6. Luke 7 20. 22. Iohn 9 30. His riding roialie into Ierusalam Matt. 21 1. 2. 3. Zech. 9 9. Matt. 21. 9. Psa. 118 25 26. 27. Supper of the Lorde 1. Cor. 10 3. 4. Christ betraied Luke 22. 47 1. Sam. 21. 7. 1. Sam. 22. 9. Psal. 52 1. Zech. 11. 12 13. Christ forsaken of his verie disciples Zech. 13. 7. Christ afflicted in his bodie Mat. 26. 67 68. Isai. 50 6. Christ crucified Gen. 7 1. 2. Exod. 15 25 Eccle. 38. 5 Num 21. 8. 9. Gal. 3 13. Deut. 21 33 Gal. 3 13. Matt. 26. 56 Psal. 22 6. Psal. 88 8. Isai. 52 13. 14. Isai. 53 2. 3 Christ railed vpon Hos 7. 13. Psal. 22 13 16. Psal. 35. 15. 16. Christ nailed to the crosse Zech. 12 10 Psa. 22 16. Matth. 27 46. Psa. 22. 1. Luk. 13 46. Psal. 31 5. Isai. 53 12. Isai. 53 12. Mat. 27 45 51. 52. c. Ioel. 3 15. 16. Amos. 8 9. Place where Christ was crucified Num. 19 2. Heb. 13 11. Christ with sped executed vnto death Iohn 1 29. Relation betweene Christ and the Paschal lambe Comparison betwene the Paschal lambe and Christ. Exo. 12 5. Exo. 12 13. 1. Pet. 1 19. Exod. 12 9. Num. 9 11. Exod. 12. 6. 47. Exo. 12 46. Ioh. 19 37. 36. Num. 9 7. Exo. 12 44 Exod 12 2. 3. Ioh. 1 29. Mat. 26 18 19. Exod. 12 3. Heb. 9 7. 1. Pet. 1 18. 19. Christ buried Psal. 88 3. 4. ResurrectioÌ„ of Christ. Law of Moses when abrogated Psal. 16 9. 10. Iohn 11 25. Hos. 6 1. 2. 3. Caling of the Gentils Luk. 24 47. Gen. 49 10. Psa. 117 1. 2. Ascension of Christ. Act. 1 3. Rom. 8 34. Act. 2 1. 2. c. Psa. 68. 18. Psal. 110 1. The right hand of the father what Psal. 16 5. 6. Howe the holie Ghost is with the Church Act. 2 3. Ioel. 2 28. Isai. 54 13. What the opinions of philosophers were you shal finde afterwarde in this first part chap. 42. Isai. 8 18. Psa. 45 16. Kingdome of Christ how gouerned Isai. 54 1. 2. 3. Isai 60 15. Isai. 60 22. Reiection of the Iewes Mat. 21 43. Isai. 65 1. 2. 3. Isai. 10 22. Ioh. 1 17. Christ à Prophet à king and à Priest Deut 18 15 Psal. 2 6. Psa. 110 4. Benefites comming by Christ. Psal. 2 12. Arguments of the Iewes The Iewes denie the resurrection of Christ. Resurrection of Christ by what testimonies confirmed The first argument of the Iewes The maior The minor The conclusion Isai. 2 2. The aunswere A daie taken diuerslie An artificial daie A natural daie The 2. Argument of the Iewes The Maior Isai. 40 4. The Minor The conclusion Isai. 2 4. Isai. 11 6. 7. 8. 9. Micah 4 1. Isai. 40 4. The answer Kingdome of Christe what Gen. 3 15. Dan. 9 24. Gen. 22 18. Kingdome of Christ is à spiritual kingdome Office of the Messiah Mat. 11 29 30. Psal. 110 2 Gen. 3 15. The 3. argument of the Iewes The Maior The Minor The conclusion Psal. 2 6. Micah 4 1. The answer Mount Zion the Church Isai. 2 3. Ierusalem what it signifieth Dan. 9 26. The 4. argument of the Iewes The answer Psa. 147 20 The Iewes whie reiected Isai. 10 22. Isai. 65 2. Rom. 9 33. Who is the true Israel Rom 10 12 13. Rom. â— 29. Hos. 2 23. Rom 9 25. 26. Hos. 1 10. * In the 4. Chapter of this first parte For the auctoritie of the Euangelistes Iudâ—â—â—cus Viues lib. 2. de veritate fidei Iohn 10 30 Luke 6 1. 2. Matt. 26 61 Luke 11 14. 15. Aunswere vnto the first crime Isai. 60 2. Ier. 33 16. Psal. 110 1. Office of the Messiah Answere to the second crime Iohn 5 17. 18. c. Answere to the third crime Matt. 5 17. 18. c. Answere to the 4 crime Ier. 20 18. 19. Mark 7 7. Answere to the 5. crime What is it to keepe the Sabbaoth aright Answere to the 6. crime Iohn 2 8 Against the 7. crime Of miracles in general The Diuel an inuitator of God and his workes Diuine miracles whaâ— Effectes of diuine miracles The reson whie miracles were wrought Whie miracles ar not wrought Howe to knowe the true from false miraces The 1. note Lazarus Iohn 11 17. Miracles of the diuel how wroght The second marke How to knowe by what power a miracle is wrought Ios. 10 12. 13. Mat. 14. 25 Matt. 9 27. 28. 29 Iohn 9 1. 2. 32. 34. Mat. 8 26. Matt. 14 32 Luke 5 12. 13. Mark 9 33 34. Luke 9. 46. 47. Iohn 9 6. 11. Diuels can worke no miracles The 3. note Matt. 8 26 27 Iohn 11 41. Iohn 9 6. Matt. 9 20. Mat. 14 35. 36. Mark 7 29 30 Luk. 7 6 7 10 The 4. note The 5. note The 6. note Isai. 10 21. 22. Rom. 9 27. Isai. 5 1. 2. 3. Isai. 8. 13. 14. 15. 16. 18. 20. The cause of the reprobation of the Iewes What the Iewes misliked in Christ The conclusion of this treatise against the Iewes Heb. 12 1. 2. 2. Tim. 4 1. Phil. 3 20. 21. 1. Prophecies of the Turkes Dan. 7. 7. 8. 23. 24. 24. 25. Markes of the Turkish Empire 2. Howe the Turkes began c. Sergius the Arrians Nestorians 3. Howe the Turks multiplied and encreased 4. The lawes of Mahomeâ— 5. Mahomets fables A fable touching the absteining from wine A fable of Mahomet touching the forbidding of swines flesh A fable of the laste iudgement The Turkes Paradise What câ—â—seth the Turkes to be strong Iohn 3. 36. 6. ArgumeÌ„ts to confute the Turke 1. ArgumeÌ„t 2. ArgumeÌ„t 3. ArgumeÌ„t 4. argument 5. ArgumeÌ„t 6. ArgumeÌ„t 7. ArgumeÌ„t 7. Consolations against the Turkes The 1. Consolation Dan. 7 27. Phil. 2 10. 11. The 2. Consolation 1. Pet. 4 17 The 3. Consolation The 4. Consolation Muscouites somwhat inclined vnto religion Merchantes notable meanes to spreade abroade the Gospel * Chap. 16. The summe of Popish impietie Of the Papistes you shal read at large in the 23. 24. and 25. chap. of this 1. part Atheistes Men naturalie thinke there is à God Cicero lib. 1. de legibus By our conscience we maie gather how there is à God A fable of Lazarus The Pope is keeper of the Epicures booke Arguments to proue thâ— immortalitie of the soule Gen. 2. 7. Heb. 12 9. From the testimonie of the holie scripture Matt. 10. 28 From examples Luk. 16 22. 23. What is to be gathered by Lazarus being in Abrahams bosome From the
authoritie of Christ. Luk. 23 43. Mat. 22 32 Christ his preaching vnto the spirites in prison what is signifieth 1. Pet. 3 19 1. Pet. 1 9 Phil. 2 23. Eccle. 12 7. Heb. 12 9. Wisd. 3 1. Psa. 116 15 Act. 7 59. An obiectioÌ„ of Epicures Diuersities of religion Answere The true church whaâ— 1. God the gatherer of the true church Mar. 16 15 16. The meditatioÌ„s which baptisme doth offer Howe and when we are sanctified Abraham à paterne of the true Church Fruite gathered from the eâ—ymologie of the Church Who à member of the church Howe the faithful be holie No respect of persons before God Vnitie of the Church like vnto a pome-granate 2. God the gouernour the protector of the true Church The Church à smal flock in comparison yet vnmoueable Psa. 116 15 The church like an Iland in the sea 3. The true church harkeneth vnto the word of the Lorde Iohn 10 27 5. Matt. 4 10 Psal. 50 15 4. The true Church obeieth Christe onelie Mat. 23 8. Psal. 73 28 Psal. 73 37 To cleaue vnto the Lorde of hostes what Psal. 73 28 Rom. 10 10 1. Co. 10 14 5. In the true Church the Lord of hostes doth dwel The Church is the temple of God 1. Cor 3. 16. 17. The glorie of the Church Iohn 14 23 Difference betwene the true Church and other assemblies Psal. 87 3 The puritie of the Church Mat. 21 1â— 13. How we are holie and pure in this life The holie seruice of God in the Church Seruice of God what Isa. 23 13. Matt. 15 9. 1. Cor. 7 23. Colos. 2 20. 21. Tiâ—us 1 15. 16. Howe faith doth purifie the heart Act. 15 9. PunishmeÌ„t of such as defile the Church of God 1. Cor. 3 17. Howe and whereby the church is defiled 6. The true Church in this world is in exile and banishment neuer at rest Of the banished state of the church read more afterward chap. 20. of this 1 part Ierusalem Babylon Sundrie kindes of strangers Heb 13 14. Phil 3 21. Mat. 28 20 7 The true Church followeth her capitaine Iesus Christ. Iohn 14 6. How Christ is the wale by doctrine Iohn 1 18. 1. Cor. 1 30. 2. Pet. 1 21. Mat. 10 39 Luke 9 24. Howe Christ is the waie by merit Rom. 10 4. Rom. 5 19. Rom. 10 3. 4. Christ howe the waie by example Iohn 13 15. Io 13 24. Ioh. 15 12. Ioh. 8 12. Christ he the truth Iohn 1 17. Mat. 28 20 Mat. 16 18. Iohn 8 31. 38. 36. Howe Christ is the life Christ the life by regenerating vs Iohn 1 12. Iohn 3 8. Life of nature and grace 1. Cor. 7 3 Christ the life by sanctifieng vs. Rom. 61 3. The 〈◊〉 of the image of God in man 〈◊〉 Christ the life by glorifieng vs. Perfect feâ—â—citie what 1. Tim. 2 4. * Aboue cap. 3. Pag. 9. Maâ— 3 17. Societie with Christ. Vnhealthful societie of how manie sortes Healthful societie of how manie sortes Num. 24 6. 6. Psa. 119 14 24. 123. Psal. 42 1. 2. Word of god à liuing fountaine Isai. 12 2. 3. 4. Hart of man Gen. 8 21. Rom. 3 10. 11. 12. Ephe. 4 17. 18. Pro. 51 10. Psal. 2 11. Psal. 6 3. 4. Pro. 17 72. Diuers significations of the heart Harted men How the hart of man becommeth froward wicked Psal. 51 10. Iere. 4 4. Ephes. 4 22. 24. Ezek. 11 19 Meditation what Contemplation what Psal. 34 8. A virtuous life what Flesh how taken in the Scripture 1. Cor. 15 39 Gen. 61 13. Iohn 3 6. 1. Cor. 15 50 Iohn 8 15. Gal. 3 â—0 Psal. 146 3 4. 5. 1. Tim. 6 17 Iob. 19 25. Mat. 23 37 Markes of the true Church Triple state of the Church Christe the supreme head and ruler of the Church The Church what Two sortes of men in the Church Diuers kinds of ministers in the Church State of the ministerie in the primitiue Church Ephe. 4 11. Acts. 20 28. State of the clergie after the Apostles Office of Patriarches Popes vsurpers of autoritie in the Church of Christ. Porwer of the Church what 2. Cor. 10 8. Ordinarie power of the Church Mar. 16 15. 16. Matr. 16 19. Keies of heauen what Matt. 28 18 Ioh. 20 21. 22. 23. Howe the kingdome of heauen is opened or shut 1. Cor. 4 1. 2. What it is to binde What is meant by loasing Iuridical power of the Church 1. The church hath power to alowe and to establish true religion Luk. 11 52. 2. The Church hath power to forbid false doctrine Matt. 7 15. Luke 12 1. Gal. 1 8. 9. Matt. 23 â— 3. Matt. 15 14 Luk. 10 16. 3. The Church hath power to vse discipline Discipline what Partes of discipline Direction Rule of gods word Lawes of Magistrats Examples of the virtuous Ioh. 13 15. Ephe. 5 1. 2 The best waie of teaching Praise of Origen Of correctioÌ„ another part of discipline PunishmeÌ„t twofold ExcoÌ„munication Ender of excommunication 1. Cor. 5 6. Curssinges Who to be curssed Heretikes who Titus 3 11. Gal. 1 8. 9. Titus 3 10 11. 2. Iohn 10. Whome the Pope doth cursse * Aboue cap. 15 pag. 149 Traditions 2. The. 2 15 Act. 15 28. 29. What the word tradition doth signifie 1. Cor. 15 3. 1. Cor. 11 23 Matt. 15 2. Three sorts of traditions Tradition of doctrine Tradition of diuine ceremonies Tradition of humane rites 2. Cor. 10. 8. 1. Co. 14 40 Endes of comelines in the Church Why order is to be obserued in the Church How manie things are to be auoided in the traditions of men Mark 7 9. * Chap. 24. of this first part Interpretation of the Scriptures Al the Leuites nor onelie the Leuites did not prophecie Num. 11 25 26. 27. 28. 29. Touching interpretation of the Scriptures three things to be noted * in the chapiter immediatelie going before page 157. 1. Iohn 4 1. What things interpreters doe vtter Notes and marks of the true church in the vpright state Luther in his booke intituled Dâ— Consiliis Rom. 8 17. Howe and wherein the Church is troubled 1. Pet. 5 3. Partes of the godlie when the Church is in trouble 1. Pet. 1 7. Gen 3 15. Against the Anabaptists Staphylus Mat. 13 47 48. Mat. 13 24 25. Ioseph Daniel Three children Dan 3 19. 20. Dan. 6 10. Rom. 18 10 Sacrifices of the Iewes Altars of the Iewes where and what Psal. 141 â— Praiers 1. The definition of the Iewes sacrifices Iewish sacrifices instituted of God Leuit. 9 24 1. Ki. 18. 38 1. Ch. 21 26 2 Chro. 7 1. Sacrifices of themselues did not pacifie GoÌ„d Psal. 51 16. Psa. 50 7. Iere. 7 22. Isaie 1 10. Isaie 1 11. 12. 13. Rom. 15 8. Psal. 50 16. Isaie 1 16. Gen. 4 4. 5. Psal. 51 17. 19. 2. Causes of the Iewish Sacrifices The fiâ—st cause of sacrifices Rom. 8 7. The second which is the material cause of sacrifices The thirde which is the formal cause of sacrifices The