iustifieng of one the benefite abounded toward al men to the iustification of life So that with faith of y e remission of sinnes grace wherebie we are iustified and accepted before God is ioined al which are comprehended in the definition of iustification Which is defined to be An absolution of him from sinne that beleeueth in Christ an imputation of righteousnes à receiuing vnto eternal life freelie for Christ his sake When I saie for Christ I include the merites of Christ onlie And although the imputatiō of Christ his righteousnes be the forme of our iustification before God yet because these three benefites do necessarilie concur together in our iustification I haue included them within the compasse of the definition Whosoeuer do either folow the righteousnes of workes or compound righteousnesse of faith and workes together theie doe peruert the word of God For Paul writing vnto the Philippians doth on this wise distinguish the righteousnesse of workes from the righteousnesse of faith The thinges that were vantage vnto me the same I counted losse for Christe his sake Yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord for whome I haue counted al thinges losse doe iudge them to be dongue that I might winne Christ and might be found in him that is not hauing mine owne righteousnes which is of the Law but that which is through the faith of Christe What I praie could be more plainelie saide Paule here compareth two righteousnesses together one hee saieth is manns properlie the which hee calleth the righteousnesse of the lawe it is in deede the righteousnesse of man as farre-forth as man doth endeuour to fulfil the same although he can neuer perfectlie fulfill the same and it is also the righteousnes of the lawe because it is required of the lawe the other he saith is of God and is obteined by faith it is of God because God of meere grace imputeth it and giueth it to man and it is also through faith for that it is obteined by faith wherbie Christ is thought to be the end of the lawe for righteousnes vnto euerie one that beleeueth Which two righteousnesses he maketh so contrarie that together theie can not stand For he which by the workes of the law seeketh the righteousnesse wherbie he maie stande boldlie in the presence of God is voide of the righteousnesse of faith and contrariwise who so dependeth vpō the righteousnesse of faith doth not thinke at al that hee is iustified by the lawe And although there is but one righteousnes which consisteth in the perfect obedience of the law yet in respect of the diuers manner of iustification it is saide to be twofolde For he that dischargeth and by his workes fulfilleth the lawe which thing Christ onelie hath done is iustified after one sorte and he which of himselfe fulfilleth not the lawe but beleeueth on Christe who hath fulfilled the same that the obedience of the lawe done by Christ maie bee imputed vnto him for righteousnesse that so he maie haue what the lawe requireth euen the righteousnesse of the lawe yea and with righteousnesse life is iustified after another So that in the manner of obteining the righteousnes of the lawe the difference is For he that doeth the lawe obteineth righteousnes one waie and he that beleeueth another And y t mortal man can obtaine the same by doing but onelie by beleeuing Paul sheweth at large especiallie in his Epistles vnto the Romanes Gal. Ephesians that maruel it is howe men can be so frowarde as to resist the manifest trueth of God What can bee saide more plainelie Wee conclude that à man is iustified by faith without the workes of the law To wit done of our partes What more euidentlie If righteousnes bee by the law then Christ died without à cause What more distinctlie Not of workes but through faith it is the gift of God least anie man should boast himselfe Finalie what more absolutelie Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is Christ hath so fulfilled the lawe that euerie one which beleeueth is righteous through his obedience Againe The Gospel is the power of God vnto saluation to euery one that beleeueth for the iust shal liue by faith In this most manifest trueth rest wee our selues leaue we their subtilties to Sophisters wherin they both miserablie intangle themselues and curssedlie seduce others that committe themselues to such schoole-masters They which compounde righteousnesse of faith and workes together as of the partes thereof are better liked of the vnlearned especialie of politike men ignorant of the gospel But the error of these euen by one place of Paul as it were by à thunder-bolt frō heauen wee maie ouerthrowe They being ignorant saith hee of the righteousnes of God that is of the righteousnes of faith and going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God that is they are not capable of the righteousnes of faith who withall seeke righteousnes from the lawe For Christ is the end that is the fulfilling and perfection of the lawe for righteousnes vnto euerie one that beleeueth Faith then alone excludeth all merite and al workes of man from the causes of our iustification before God and dependeth vppon Christ alone who imputeth the obedience of the law to the beleeuing man y t he maie haue that which the lawe requireth to wit righteousnes which thing this argument also of Paul in the 3. chap. vnto the Galathians doeth euidentlie confirme in these wordes And that no man is iustified by the law in the sight of God it is euident for the iust shal liue by faith And the law is not of faith but the man that shal doe those things shal liue in them The aduersaries nowe in alleadging for their side against vs the Apostle Iames varie not from their olde wont For neglecting the the most constant agreement of the whole scripture and of al the sainctes of Moses the prophetes of Christe and of the Apostles they wrest à doubtful saying verie subtiltie against vs. The sense whereof would they seeke at the occasion and end whie it was written they shoulde finde that Iames disputeth not of our iustification before God but of the declaration of our iustification before men and that against hypocrits who by their false and dead faith or shadow of faith did thinke thēselues righteous and yet in the meane while defiled themselues with al manner sinnes and wickednes Thē seeing that the word Faith is not taken in y t sense of the Apostles Paul and Iames they do oppose thēselues against y e spirit of god who out of their saying do seek cōtrarieties They alledge also other places such as concerne rewarding of good works rendering to euerie man according to his deeds the blessednes promised to the
thinketh together with the whole Scripture that no man can be iustified by the workes of the lawe forsomuch as man yeeldeth not pure perfect continual obedience therevnto is confirmed Nowe this being so to wit that no man can obserue perfectlie the comaundementes of God nor by the works of the lawe be iustified before God it maie be demaunded what maie be the vse of the law For we must of necessitie acknowledge that the lawe is not giuen-out in vaine Vnto this question we must make this answere Although by the workes of the lawe no man is iustified before God because no man is able to satisfie the same yet is there à diuers vse of the same which is to be considered according to the condition of the states of men I doe omitte the external and political vse which is to gouerne outward manners by discipline agreeing with the law because we now are in hande with that vse of the law which concerneth the conscience of man before the iudgemēt seate of God Therfore before iustificatiō regeneratiō this is the vse of the law in the cōscience of man namely to teach to accuse to condemne It teacheth both what is to be done and what is to be auoided of him that seketh life by the lawe It accuseth the transgressor it pronounceth him guiltie and condemneth and that to this ende that the sinner hauing confessed his wickednes and considered both the wrath of God and his owne miserie may sue for fauor which thing he is not able to attaine of the law by the strength of nature Whereby the law is to the wounded conscience an occasion of seeking Christ the Physition And hereof is the law called A Schoolemaster vnto Christ. Hitherto belongeth that of Paule to the Galathians The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This selfe same thing doeth the Lord teach in a parable of the debter where a certaine king doth of his seruaunt whom he knew was not able to paie his debt demaunde ten thousand talents due to him by the lawe which thing he did to the ende that the seruant confessing his pouertie might flie to the mercie of his Lord therby to obtaine a general discharge of the whole debt By this parable the vse of God his law in the consciences of men before free forgiuenes of the whole debt and iustification is depainted For as this debtor payeth nothing of his debt but is freely forgiuē so the law in the act of iustificatiō is vtterlie idle as y t which is neither the cause nor a parte of our righteousnes as it is wrought of vs. But after that man is iustified the spiritual vse of y e law is to prescribe those things which belong vnto a spiritual man or a rule of spiritual seruing of God And so the promises of the law be fulfilled in the faithful through Christ. These things beeing thus learned it is no hard thing to refel the arguments of them who contēd that by the wotkes of the law men are iustified before God Therfore when out of Moses they do obiect He that doth the commandements shal liue in them Therfore by the workes of the law man is iustified It is to be answered that the argument is vntrue For by the law it must be considered what the law in al respects or the iustice of God doth require not what mā is able to do that we may flie vnto y e mercie of God confessing our weakenes especialie seeing it is apparent that no man is able perfectlie to obserue the law Yet more forceablie they do vrge and they obiect vnto vs the saying of our Lord If thou wilt enter into life keepe the commaundementes Hereof theie conclude à condition of keeping the commaundementes of God and that by keeping thē men are are iustified yea saued But what the Lord ment by those words the parable which euen now we mencioned doth teach For as y e King there exacteth of his debter ten thousand talents and frankelie forgaue the whole det to him which had nothing to paie but flied vnto the mercie of his creditor So the the Lorde vnto the proude hypocrite doth saie If thou wilt enter into life keepe the commaundements to the ende that the hypocrite discending into himselfe might confesse his filthinesse and pouertie and so craue pardon which had he done he had heard with the sinful woman Thee sinnes are forgiuen thee We must therfore acknowledg how the obseruation of God his cōmaundements is pronounced both by Moses Christ himselfe to be the right most readie waie vnto life but the faulte is in our selues whie by that waie though it be verie direct we enter not into life For the condition cannot be perfourmed of vs as aboue it hath beene showen So that by the commaundementes the effect is not concluded because the condition is not obserued which is If thou doe the Lawe but the defect of al men rather that acknowledging our imperfectiō we maie flie vnto the mercie of God And this is the doctrine of Paul concerning the vse of the lawe before conuersion By the lawe saith he commeth the knowledge of sinne Yet this knowledge is not to the ende that we shoulde die in our sinnes but that we shoulde seeke Christ as Paul saith in another place He hath shut-vp al in vnbeleefe that he might haue mercie on al. Againe The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to thē that beleeue And therefore the obseruation of the lawe is required to iustification that we maie confesse howe that we haue neither in our selues nor of our selues no righteousnesse at al and that through faith we shoulde flie together vnto Christe Who is in the ende of the lawe for righteousnesse to euerie one that beleeueth whereof we are nowe to speake CHAP. 4. 1. The second order of testimonies 2. That works and faith together doe not iustifie 3. True iustification what 4. The things required in à iustified man 5. The causes of mans iustification THe second sorte of testimonies of the holie scripture cōcerning y e iustificatiō of mā before God is euangelical wherin y e most cōforequitie according to the promise of grace is proposed to the penitent sinners namelie that Christ came into the worlde to saue sinners as the Lord himselfe doth saie I am come to cal sinners vnto repentance that is vnto conuersion and that according to the promises made vnto the fathers and commended vnto the Church of God by wonderful miracles But before I declare the iudgement of the true Church touching this matter I wil refel the opinion of them who with the Pharisees compounde Christian righteousnesse both of workes and faith as it were of causes and partes least by their preiudice our
either vnto the vnregenerate or vnto the regenerate If it be applied vnto the vnregenerate which are without Christ by the principle which we haue set downe it must needes folow that it is neither ratified nor performable wherefore it is referred vnto the first order of testimonies For it proponeth the iudgement of the lawe concerning the rewardes of good workes But forsomuch as an impossible condition namely if a man do my commaundements he shal liue in them is annexed it cannot be but that the vnregenerate are subiect vnto this damnatorie sentence of y e law Curssed is euery man that continueth not in al things which be written in the booke of the law to do them But if such a promise be referred vnto the regenerate in Christ the promise is firme and perfourmed in whom al promises are yea and Amen But moe thinges in order be to be noted in this place Firste how in the regenerate the rigor of the lawe is taken away which rigor consisteth in three thinges that is to say that none obedience liketh God vnlesse it be perfect that life is not promised but to them which fulfil the lawe that the cursse is denounced to al which offend yea in the least thing Secondly we are to thinke that a man nowe beleeuing pleaseth God as beloued in the beloued and as an heire of eternal life for Christ his righteousnes imputed to him which is the waie of life and saluation according to these wordes of Paul Christ is the end of the lawe for righteousnesse to euerie one that beleeueth Thirdlie it is to be considered that of the beleeuing man whom for Christ his sake he accepteth God requireth obedience and that as à moste louing father he promiseth à rewarde to him not of det for anie goodnes or price of the work but of meere grace through fatherlie kindenes wherbie he imbraceth the beleeuing man in Christ Iesus Fourthlie we must haue in minde that workes so done through faith be testimonies of religion euen as proper effectes be vndoubted arguments of the cause from which theie proceede And therefore is the Lorde saide to rewarde euerie one according to his workes as when Paul saith God wil rewarde euerie man according to his workes which workes be tokens of faith and most vndoubted arguments of the feare of God Of these workes mention shalbe made at the last daie that al creatures maie acknowledg the iustice of God in iudging But if à special promise be made in à certaine thing as when Tobiah doth saie Almes doth deliuer from death doth purge al sin and maketh men to finde life and Daniel Breake off thine iniquities by mercie towarde the poore for that shalbe à salue for thine error this rule which dependeth vpon the principle which we haue aboue set-downe is to be remembred Touching à particular fact we must iudge according to the qualitie either of the deede or of the person that doth it If we iudge by the qualitie of the deede it is moste true that no deedes of man be theie manie or fewe can satisfie the lawe of God as aboue in the firste order of testimonies we haue declared and therefore he cannot merit either righteousnes or life But if according to the qualitie of the person we doe iudge the iudgemeÌ„t wil be diuers as the persons be For the person that worketh either hath faith or he hath not If the person which worketh hath faith his worke done according to the lawe doth please and is imputed to him for righteousnes that is it is thought to be righteous for so much as it pleaseth God in respect of the person But if the person that worketh hath no faith it is impossible that the worke should please while this rule shal holde whatsoeuer is not done of faith is sinne And therefore diligentlie it would be considered what good workes be of themselues and of what account in respect of the workers Of themselues theie are of no valure neither doe theie merit anie whit because theie are not the fulfilling of the lawe Before the righteousnes of faith theie are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen y e vilest doung as Paul speaketh and abominable but after that righteousnes is coÌ„firmed theie are to be estemed not according to their owne desert but according to the goodnes of God which accepteth them for the persons sake y t pleaseth him in which respect these are imputed vnto righteousnes that is are taken for good workes as it is written of the zeale of Phinees which thrust throw the fornicators theie merit reward as Paul saith both in this life aâ—d in the world to come Now returne we vnto the saying of Tobias touching which I do saie first y t in the old traÌ„slation which à little before I cited the words be verie corruptlie red For according to the Greek theie should be thus red Almes or liberalitie doth deliuer froÌ„ death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This senteÌ„ce caÌ„not be applied to the Pharisee or to anie man y t is not regenerat For as the almes here coÌ„mended is à particular work so in the vnregenerat it is manie waies polluted So that it is to be referred vnto y e regenerat But theie haue remissioÌ„ of sins frely for Christ his sake by whose bloud theie are cleÌ„sed froÌ„ al iniquitie But the last particle in y e saying of Tobias namlie Theie shalbe filled with life that is theie shal enioie à long life doth shew how Tobias speaketh not of purging of sin before God but in this life only before meÌ„ who coÌ„mend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giueÌ„ touching y e place of Daniel which in y e hebrue is thus red Redeeme thy sins by righteousnes thy iniquities by mercie towarde the poore lo so thie peace y t is prosperitie felicitie in thie kingdome shalbe lengthened prolonged Here Daniel of necessitie must meane y e fruites of repentaÌ„ce which are most vndouted argumeÌ„ts of faith of the feare of God merit the mitigatioÌ„ of punishments à prosperous successe of affaires both priuate and publike which thing Daniel doth signifie in these wordes Lo so shal thie peace be lengthned proloÌ„ged To be short al y e senteÌ„ces whersoeuer they be redin y e holy scripture coÌ„cerning good works are to be vnderstood according to their circuÌ„stances and as the matter doth require are to be applied to these foure orders of testimonies But theie which confound these orders theie peruert y e scripture and trample vpon y e blood of the son of God with their feete wheÌ„ they indeuor to ascribe that to works which belongeth properlie to y e son of God our mediator Iesus Christ to whome with the father and the holie ghost be honor praise and glorie now
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
righteous in the sight of God although before man he beareth the punishment of sinne Beside with inwarde consolation by his spirite he mittigateth present affliction giueth strength to beare y e deserued punishment with à quiet minde And although the crosse seeme in mans eies an odious thing yet is it yea though it be deserued à sacrifice highlie pleasing God as we maie see in Dauid and in the thiefe The thiefe was punished for his enormous wickednes Dauid suffereth affliction for adulterie and murther which hee had committed Notwithstanding both the crosse of that thiefe from the crosse of the other thiefe hanging on the left-side of Christ and the affliction of Dauid from the punishment of Saule differed in respecte of their sorrowfull and repentant heartes which beeing laide vppon the crosse of Christe as vppon an altar it becommeth consecrated and à most acceptable sacrifice before God Of which kinde of crosse reade more in our annotations vpon the 25. Psalme The thirde kinde of crosse is Dokimasie which is à proofe and trial of faith and constancie in confession This Dokimasie is done manie waies so that easilie it cannot bee included within certaine kindes For faith is tried sometime in prosperitie and sometime in aduersitie sometime inwardlie and outwardlie sometime Abraham was tried by banishment by hunger by hazarde of his wife by differring of the promised seede by the barreunesse of his wife by the commaundement to kil his onelie sonne Isaak whom he loued more than his owne life Al these thinges seemed to bee cleane-against that great promise of the land of Canaan and of the seed which should multiplie euen as the sande of the sea But howe escapeth Abraham howe ouercommeth hee these most greeuous tentations Euen by faith alone Hereby hee persuadeth himselfe that God is not onelie true of promise but mightie also to performe the same heereby he glorified God hereby he meteth with the course of nature heereby hee preferred obedience towarde God before the life of his sonne hereby hee strengthened himselfe in all his troubles Ioseph also hee was tried both on the lefte hande and on the right on the left by his enuious brethren by exile by bondage by the inticementes of an vnchast woman by imprisonment c. on the right hande by the gifte of intrepreting dreames by honour fauour of his prince by preferment aboue other Lordes and by his dexteritie in the whole gouernement Notwithstanding he keepeth à streight course declining neither vnto the lefte nor vnto the right hande but through faith onelie persisteth vnmoueable Iob likewise was tried both by aduersitie and prosperitie First with happie successe of his affaires with manie children store of riches and with worshipful friendes afterwarde with the soudden death of his children with losse of his goodes with lothsome botches and boiles with à brawling and cursing wife with lacke of friendes Nowe holie Iob tossed with these tempestes albeit sometime hee seemed to totter yet by faith hee rose-againe and opposed against present miserie that blessed life and happinesse which GOD who can not lie hath promised to his seruauntes For I am sure saide hee that my Redeemer liueth and that I shall rise-againe at the last daie And this is it which Iohn doeth saie That which is borne of GOD ouercommeth the worlde That it maie be à testimonie as Bernard saith of the celestial generation This triall of faith is compared to the triall of golde in the booke of Wisedome As golde is tried in the fire so men are tried in the fornace of affliction And Peter Through manifolde tentations ye are in heauines that the triall of your faith maie be much more pretious than golde For as by the fire golde is tried whether it be pure or no so by the crosse faith is tried whether it bee without al drosse of hypocrisie But what Is not the iudgement of God according vnto y e truth What iustice can it be to afflict men without cause whie Although affliction cōmeth some-time without à manifest fault yet it neuer commeth without cause whie For this crosse of trial hath manie causes those weightie as the trial of faith y t stirring vp of the heare to cal-vpon God to meditate vpon the word of God the sense of GOD his presence in affliction the contemplation of eternal happines the preseruation from greater euils Therefore albeit the crosse of it selfe be euill yet forsomuch as it healeth and driueth-awaie poisō it is necessarie as the auctor of the Epistle vnto the Hebrues teacheth For as myrrhe notwithstanding it be sharpe and bitter yet it healeth woundes and preserueth from putrifaction So the crosse of the sainctes though it bee irkesome to the flesh and greeuous yet it destroieth no◠but healeth rather And as the waters which were verie bitter in Marah after that the woode was throwen therevnto became sweete so there can no crosse happen to the sainctes of God in this life but it becommeth moste pleasant if the woode of the crosse of Christ bee added as à sauce but if that bee taken awaie the waters become bitter and vnsauerie that is euerie crosse is verie sowre and intollerable vnlesse it bee tempered as it were with the crosse of Christ. Manifolde examples of this kinde of trial maie be red in the 11. Chapter of the Epistle to the Hebrewes The last kinde of crosse is called Martyrie Hereby testimonie is borne to the doctrine of the Gospel the ende whereof is that by it as by à seale as it were of God manie maie bee inuited to embrace the religion of Christ. Augustine expresseth the signification of the name on this wise Testimonies in Greke are called Martyria which word we in these daies vse as à Latine worde Whereof it is that wee call such as are humbled for the testimonie of Christ by sundrie afflictiōs and haue foughten euen to the death for the truthes sake such I saie we call not Testes that is witnesses albeit that is their name in Latine but Martyres after the Greekes Nowe the children of GOD are in this worlde tried after two manner of waies by reproches and by tormentes Let vs examine him saide the wicked with rebukes and tormentes And Paul Therefore we labor and are rebuked because wee trust in the liuing God The benefite comming by the martyrdome of y e Saincts Theodoret verie notablie expresseth when hee saith As in time passed the bushe that Moses sawe was not consumed with fire So neither did the weapons of enimies consume Christians although they were mightilie beset round-about of the wicked But rather as after trees be hewen-downe much moe impes doe springe-vp than the bowes were that were cut-off So nowe also after the slaughter of manie godlie men moe did runne vnto the gospell and that daie by daie than euer did yea and the bloode of the slaine bodies was à certaine
cause be hindered For doubtlesse it pleaseth political fellowes and ignorant folkes maruelouslie when the lawe and the Gospel or faith and workes in the iustification of man before God are coupled-together For thus theie saie we are debters of the lawe we grant à great defecte in vs which Christ perfourmeth Therefore let vs doe what we can beg that which is behinde of Christ. And so theie ascribe à parte of righteousnesse to their owne workes and merites and à parte to Christ his merites So that some doe participate more and some lesse of Christ his merites according as theie doe abounde or want Theie who thus doe thinke doubtlesse haue no parte of Christ his fauour as most sacrilegious who arrogantlie doe take à part of Christ his office which is to saie to themselues against whom both the whole Scripture and the consent of the true Church is opposed But in this place let vs onelie set Paul the Apostle and doctor of the Gentiles against them who in manie places disputeth to the ouerthrowing of this Pharisaical opinion As Romaines 3. The righteousnesse of God is made manifest without the Law Rom. 4. The promise that he should be the heire of the worlde was not giuē to Abraham or to his seede through the Lawe but through the righteousnesse of faith For if theie saith he which are of the Lawe be heires faith is made voide and the promise is made of none effect In which wordes the Apostle most plainelie doth take iustification from the Lawe yea and from al workes too and ascribeth the same to faith alone teaching that the promise is voide and faith à vaine fiction if before God we are iustified by anie works that is if the workes of the Lawe be either causes or partes of our iustification before God Rom. 10. Theie being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God And in y e chapter immediat elie insuing he opposeth grace works in the matter of saluation so y t they cannot stād together as causes or parts of righteousnes or saluation If it be of grace saith he it is no more of works or els were grace no more grace but if it be of workes it is no more of grace or else worke were no worke For as Augustine saith it is grace no way which is not free grace euery way Hitherto belongeth that of Paule in an other place By grace are ye saued through faith that not of your selues it is the gift of god not of workes least any man should boast himselfe Could any thing be spokē more plainly Here Paul saith not as y e Papists do of faith and works but he excludeth workes that grace may be grace that saluation may be à gifte and that no man should glorie in the sight of God as bringing any merit which should moue god to iustifie him This boasting is excluded also by the Apostle in another place where he saith where is then the reioicing it is excluded By what Lawe of workes Naie but by the Lawe of faith Therfore we cōclude that à man is iustified by faith without the workes of the Lawe Hereby I suppose it is more cleere than the daie that theie do erre which compound Christian righteousnes of faith and workes together as it were of causes partes Moreouer theie who seke for licentiousnes of life from y e doctrine of free iustification shalbe answered God willing in y e third sort of testimonies Now then hauing laid open the errors touching the equitie of the Gospell I will plainly deliuer and shew which is the true waie to be iustified according to the word of God y t is y e gospel To be iustified therfore according to y e Gospel is for y e beleeuing mā who is absolued frō al guilt of sinne redeemed frō the curse of the law by God to be pronounced free for the ransome sake paide by the mediator to be made righteous by the righteousnes of the mediator imputed to him and finaly to be adiudged to eternal life as a beleeued sonne in the beloued freelie for the mediator Christ his sake So then for him that would be righteous before God three things are necessarie One is that beeing absolued from sinne redeemed from the cursse of the law he be a free man an other is that he haue righteousnes wherby he may in deede be and be thought righteous the thirde that beeing made righteous he be adopted for a sonne and be liked and loued of God as a beloued in the beloued These blessings no man can giue but God onely and therfore Christian righteousnesse is sometime called The righteousnesse of GOD because it is God that iustifieth sometime The righteousnesse of Christ for that his obedience beeing imputed to vs is made our righteousnesse and sometime The righteousnesse of Faith forsomuch as it is free as that which through faith is apprehended while we beleue the gospell Therfore the Lord saith Repentance and remission of sinnes must be preached in my name among al nations The remission of sinnes is the verie absolutiō from guiltines the redemption from the cursse of libertie With this remissiō two other things are cōioined namelie righteousnes adoptiō or free acceptatiō vnto life eternal Hetherto also belong the words of the Angel vnto the Virgin Thou shalt cal his name Iesus for he shal saue his people from their sinnes Here by the word of saluation al the benefites of the mediator be vnderstood But of these things we wil entreate particularlie the more distinctlie and cleerelie to vnderstād these benefites which we obteine by Christ. First therfore we attaine remission of sinnes as Paul saith by the bloud of Christ. For the obedience of Christ vpon the crosse is y e price whereby the iustice of God is satisfied for the sinnes of al those which through faith do conuert For so saith Paul whom meaning Christ God hath set to be a reconciliation through faith in his blood So that y e merit of Christ his bloud is the cleāsing of sinnes which bloud is therefore a sufficient ransome because it is the bloud of the sonne of God Therfore in the Acts it is saide that God hath purchased the Church with his owne bloud And that he which hath remission of sinnes that is which is absolued from the guiltines of sinne is also redeemed from the cursse of the lawe and partaker of the libertie of God his children these sentences do approue Christ hath redeemed vs from the cursse of the law when he was made a cursse for vs. Againe Whosoeuer committeth sinne is the seruant of sinne If the sonne therefore shal make you free ye shalbe free in deede So then whosoeuer do ascribe euen the least merite of cleansing sinnes to any other thing beside the blood of
he we do finde such places in the Scriptures as do seeme to attribute righteousnesse to workes special regarde must be had vnto the foundation from which they do spring And when they proceede from faith they are to be ascribed vnto the roote For example Blessed is he that iudgeth wisely of the poore the Lorde shal deliuer him in the time of trouble Here mercie toward the needie and poore is not set for a cause of blessednesse For mercie is a particular worke whereby the law of God is not satisfied But such manner of speech Dauid vseth because the effecte is a most certaine argument of the cause it hath So that the man which hath mercie on the poore is blessed because he beleeueth Now then through faith he pleaseth the worke also pleaseth not for the perfectnes thereof but for that God accepteth it because the person is not vnder the lawe but vnder grace And that it is necessarie that the workes which God accepteth of must proceede from faith it is manifest For whatsoeuer is not of faith is sinne And without faith it is impossible to please God The Lorde himselfe doth saie Without me ye can doe nothing As the branch cannot beare fruite of it selfe except it abide in the vine No more can man doe anie thing vnlesse he abide in Christ through faith For before we be regenerate we are euil trees Which cannot but bring foorth euill fruite wee are the children of wrath and dead in sinne we are flesh Whose wisedome is enmitie against God we are natural mē which perceiue not the things of the spirit of God And therefore whatsoeuer God promiseth to such as do good works that must not be promised indifferentlie to al but onelie to such as obeie through faith For seeing the iust doe please by faith theie doe necessarilie bring foorth the fruites of righteousnesse of faith namelie good workes which no more can be separated from the righteousnes of faith than the natural propertie from the subiect Wherefore as the argument is alwaie good from the subsistence of anie subiect vnto the natural propertie of the same and contrariwise the propertie being set the subiect of necessitie must be seene so faith which iustifieth man being set good workes which are y e properties of y e spirit of faith are necessarilie set And againe good works being set faith frō which theie do spring must needs be set So whersoeuer faith is not good workes are not wher good works be not ther is not faith the cause of good works Therfore saith Paul Fight à good sight hauing faith and à good conscience which some haue put awaie and as concerning faith haue made shipwracke So often then as promises doe seeme to be annexed to good workes we are to make recourse vnto the roote and ground namelie faith For as there be two beginnings of thinges one is that theie be the other that they be known so faith as the beginning of being worketh so that thou art righteous and good workes as the beginning of knowledge bring it to passe that thou art knowne to be righteous Hence the Lorde at the last daie wil propose the beginning of knowledge to the righteousnesse of faith which shalbe apparent in the sight of al creatures For thus he wil saie Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meat I thirsted and ye gaue me drinke I was à stranger and ye lodged me I was naked and ye cloathed me I was sick and ye visited me I was in prison and ye came vnto me Here the Lorde wil not haue the workes of mercie toward his members to be merites of the heauenlie kingdome but by certaine tokens he declareth who are the sonnes of God vpon whom the kingdome of God freelie for Christ his sake without anie merites of man shalbe bestowed For so saith Paul The gift of God is eternal life through Iesus Christ our Lord. And although by that which hitherto hath beene spoken it is none harde thing to iudge howe our doctrine concerning good workes differeth from the papistical imaginations Yet that the more distinctlie and particularlie this difference maie be seene I wil adde somewhat more here-vnto and that for two causes the firste to shewe the vanitie of those men who hearing that both we and the Papistes doe require good woorkes doe thinke that we striue not about matters of importance but onelie about words and that of pride onelie to gaine-saie Wherebie theie doe sufficientlie bewraie themselues to know nothing touching this controuersie of so great importance vpon which al our saluation doth depend Secondlie that godlie auditors maie be rightlie instructed in this matter and necessarie doctrine maie haue alwaie in à readines wherwith to answer such as indeuour to ouerthrow our religion and slaunder the same without reason either of meere malice or of grosse ignorance The difference therefore betweene vs and the Papistes touching good workes consisteth in foure thinges to wit in the matter efficient causes in the manner and in the oft doing of good woorkes If we shal proue this thing by euident argumentes I thinke there is none but wil graunt if so be he wil yeelde vnto the truth rather than to the vanitie of his own minde that for iust causes we are prouoked thus to contend The firste difference therefore is taken from the matter of workes For the Papistes doe place their chiefest workes and worship in the traditions of men the which theie preferre before Gods comaundementes which traditions for al that partelie be in their kinde indifferent as appointed fastes and certaine songues but in their vse and ende vtterlie wicked because theie put à confidence in them while theie perswade themselues that by obseruing of them theie doe merite the remission of sinnes partlie theie are superstitious meerelie ethnical as hallowing of water of fire of herbes of candles with infinit such toies wherevnto also theie doe ascribe the power to abolish sinne and driue awaie diuels and partlie theie are apparantlie wicked as such are that are contrarie to the word of God as is the inuocation of saintes the marchandise of masses the worshipping of Images the bearing about adoratiō of bread These and the like traditions the Papistes with fire and sworde doe vphould caring little or nothing at al for the breach of God his commaundements as euidentlie appeareth by the verie punishmentes which theie doe appoint For in the Papacie the contempt of the idolatrous Masse is more sharpelie punished than adulterie or incest A much more heinous offence is it among the Papists to eate flesh vpon à Fridaie than to kil à man vpon anie daie Wherebie it is apparent that the Papistes doe preferre their traditions before the commaundementes of God which thing is the proper note of Antichrist
daie of iudgement 103. Soules immortalitie 100. Spirite of fortitude 396. Spirite of God how in ministers 39â— Spirites celestial 11. Spiriteâ— preached vnto 102. Spirits wil. 290. Spiritual soldiers who 11 12 13 14. Spiritual warfare 12. Starres of heauen the soldiers of God and whie 14. Starres worshipped for Gods 191. State of the soules after this life 100. State of wicked ministers 4â—4 Strangers 119. Strength of the Turkes 91. A Student in the Scripture who 401. Studie of the Scripture 40â— The Sunne worshipped for a God 191 Supper of the Lord 30 figured by Manna 30 a note of the true Church 171 whie often receiued and what it signifieth 334 whether in the case of necessitie it may be ministred by a man not of the ministerie 234. Sâ—â—ineâ— flesh abstained froÌ„ 86. Sinne filthie 243 41â— horrible 264 howe rewarded â—62 howe gotten 479 kindes thereof 389. Custome of Sinning oppugned 293. Al meâ— sinners 237. Sinners hated of God 263. T Teachers of Gods worde the souldiers of Christe 14. Teaching 160. Who are to Teach in the Church 170. Temples of God 113. Tentation of Christ 28. Tentation of God what 227. Olde Testament what 312 difference betweene the olde and the newe Testament 316 319. Timoâ—ia 410. Tradition 403. Tradition Papistical what 16â— 511 Tradition whâ—â— in trueth 165 kindes thereof 166. Traditions of men how to be thought of 167. Transubstantiation 217 contrarie to the nature of a sacrament 217 learned of Magicians and witches â—â—â— Treason against Christ 30. Trial of Ioseph 418. Trial of faith wherevnto compared 4â—â— Troubles of the godlie howe to be taken 173 450. Troubles of Iob 418. Trueth of Christ 125. Tyrants how to be resisted 431 enimies to the Church 440. V Valeie of Ben-Hinnon 195 Vanitie of bodilie pleasure 380. Vanitie of mans reason 370. Virtuous life what 141. Vnitie of the Church 108. W Wayes vnto heauen 369. Christe the waie by doctrine 122 by merite 12â— by example 124. Warfare spiritual 12 439 the weapons thereof 12. Heauenlie Warriers who 11. Water of God what 434. Water of life howe receiued 434. Who by Weapons maie resist tyrants 431. Wil of man 514. Wil of the flesh 289. Wil of the spirite 290. Wine absteined from 84. Wine why forbidden of the Turkes 85. Worde of God The excellencie of Gods worde 370 the profite thereof 372 the Church harkeneth therunto 110 the knowledge thereof necessarie in a minister 400 the contemners of y e same how punished 323 Workes Workes of Christians a sacrifice 350 of protestants what 513. the matter of good works 511. things necessarily required in a good Worke 514. Workes Papistical what 511. causes of them 512. Righteousnesse of workes oppugned 327. righteousnesse of faith and works together refelled 330. In this Worlde no satietie 377. Worldlie Wisedome 370. Worldlie Wisemens opinions concerning felicitie confuted 385. Worldes continuance 48. Worship of Saints whie inuented 429. Wrath of God against sinners 263. FINIS Faultes escaped The first number signifieth the page the last the number of the lines Page 7 line 18 for vvhether this place reade vvhether this Psalm 22 in the margine for Isai 52 r. Mâ—cah 52 155 20 of one nature r. of it one nature 157 15 r. learne of him and the Apostles are sent forth 165 24 by the comparing r. as by the comparing 166 10 such things are r. such things as are 181 6 r. Habel brought 189 11 r. stolne my Gods 199 16 r. to instruct vvithal 214 24 r. in vvhich offence 234 10 r. of these 237 25 r. vvithout making 243 13 r. are so ouerthrovvne 249 3 r. in these vvords 309 15 r. that is al 335 25 r. vvhich Christ 338 18 r. both in the crosse 340 19 Christianitie r. Christianlie 359 19 r. merit of Christ 362 17 r. and build vp the 379 13 rat is easie to 388 12 r. doth faune 407 16 r. at the 413 8 r. doe vveigh their sinnes 416 10 r. selfe vnto al 426 4 r. but these 441 8 r. of his riches 448 16 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 484 4 r. as to the punishment 493 3 r. vvhich is to saue 501 3 r. vve are not vnder 508 3 r. then seeing through 519. 5 r. fauour before iustification 1. Kings 1â— 21. 22. c. 1. King 22. 6. Act. 8 9. 10 c. Act. 13 8. 9. c. Coloss. 2. Acts 15. 1. Cor. 15. 2. Tim. 2 17. 18. 2. Pet. 2 10. Iude ver 8. 1. Tim. 1 34 Tit. 3 8. 9 Iude vers 4 2. Thess. 2. 3. 4. c. Iude ver 4. D. Chytraeus Ora de staâ—â— Eccles. Hoc tempore in Graecia Asia Africa c. Psal. 119. 9 Pro. 22. 6. Effectes of Gods word Psal. 19. 7. 8. Zech. 14 8. Ioh. 4 14. Ioh. 8 32. 36. Iere. 8. 9. 1. Tim. 2. 4. Rom. 4 25. Rom. 10 4. Mat. 11 28. Psal 84. â— Psa. 19 10. Psa. 119 14 Psa. 130 1. Psa. 119 32 Psa. 119 24 Psa. 119 46 Psal. 73 2. 3. 16. 17. 18. Psa. 119 93 Psa. 119 89 Psa. 122 9. Psal. 84 10 2. Pet. 3 â— Iere. 13 16. The argument The disposition The occasioÌ„ PunishmeÌ„ts of Dauid 2. Sam. 13 14. 2. Sam. 13 28. 29. 2. Sam. 15 1 2. 3. 2. Sam. 15 14. 15. 16. 2. Sam. 16 21. 22. 2. Sam. 15 4. 5. 6. 2. Sam. 18 9. 10. Two special things to be considered in this Psalme Auctour of this Psalme Summe of the first verse The Lord of hostes who 2. Sam. 5 10 Psal. 59 5. The whole Trinitie the Lord of hostes Isa. 6 2. 3. Our Sauiour Christ is the Lord of hostes Psal. 24. 10. Isa. 8 8. Why our sauiour Christ is called the Lord of hostes Psal. 24 8. Psal. 72 19. The sâ—ldiers of Christ in his spiritual warfare 1. The 1. order of heaueÌ„lie warriars Heb. 1 14. Dan. 7 10. Reuel 12 7. 8. 9. 10. 11. Michael what signifieth 2. Order of spiritual soldiers 2. Cor. 10 3. 4. 5. Ministers weapons 3. Order of spiritual soldiers Ephes. 6 12 13. 14. 15. 16. 17. 18. 1. Tim. 1 18. 19. 4. order of spiritual soldiers Exod. 38 8. 5. order of celestial soldiers The vse of al contained in this chapter 1. Tim. 1 18 * Aboue chap. 3. pag. 9 The Iewes The Turks The Muscouites Papistes Epicures Of the Messiah Christ the Sauiour of the world Iosephus lib. 18. cap. 4. Opinions of Christ. Iudas the Galilean Ioseph Benzara Barcozibas Iohn 5 3â— 2. Pet. 1. 19. Maior Minor Conclusion The time of Christ his birth foretold by Iacob the Patriarch and by Daniel the prophet Gen. 49 10. Dan. 9 24. 25. 26. 27. The place Isai. 5. 2. The mother Isai. 7 14. Ier. 31 22. The stocke or kinred of Christ. Psal. 132. 11. Wisemen Isai. 60 6. Num b. 24. 17. Circumcision of Christ. Hag. 2 8. 10. Luke 2 32. Flight into Egypt Hos. 11 1. Isa. 16 1. Christ à Nazaris Samson à figure of Christ. Iudges 13 5 Isai. 11 1.
himselfe a Church wherein his truth is sounded and showen from age to age and for admitting vs into that companie which both in this worlde doe professe his Name and in the worlde to come shal euerlastinglie extoll his goodnes And secondly it is our dueties by all the giftes and meanes which God hath imparted vpon vs to aduance and promote this trueth Which they among others do worthilie that by preaching but they as I thinke best of al performe which by writing publish spread-abroad the same and that not onely because for y e time present they do greatly profit but especialie for that they prouide both for the instruction and comfirmation of the posteritie to come For bookes wil teach and strengthen testifie and consute when men happilie cannot In which respect we are much beholding to the Prophets much to the Apostles to the Fathers much and much to the Godlie learned of our age For by their bookes and writings wee knowe the trueth which otherwise smallie or not so perfectlie coulde be vnderstoode Of which truth I doe nowe present vnto your Honor noble Comitisse à most singular descriptioÌ„ drawen out of the pure fountanes of Gods holie word and to the ouerthrowe of al aduersaries of the same whether theie be Iewes Turks Papists Atheistes or whatsoeuer heretikes written in the Latine tongue by that learned and paineful Pastor in the Church of Christ at this day Nicholas Hemmingius publique professor of diuinitie at Haffine à famous Vniuersitie in Denmark Which treatise I haue translated into English for these causes One is that the ignorant sort of people may see howe Protestants are not so as the Papists giue out at variance among themselues For this work with infinite other good bookes of foraine writers in our English tongue doth shew that touching the substance of Religion we varie not neither wil by Gods grace though Satan gladly would bring it so to passe â—nother is that it may bee knowen from time to time that the Religion which al the Protestants in the world doe maintaine is not à seruice of God newlie found-out by Luther Melancton Caluine and others as the Papists vntruely report but is verie ancient and grounded altogether vpon Gods holy worde For this trueth here described is builded not vpon the weake in â—entions of man but vpon the holie scriptures as may easilie appeare The third that it may be more knowen and coÌ„mon then hitherto it hath bine For this is proper to true Religion which thing is not proper either to Poperie or to any sect of heretikes that the more it is knowen the more it is desired the more common the more commended The last is seing how good Christians do both studiouslie reade and also gratefulie accept good Books in our vulgar tongue at this day to giue them an occasion when either for the ignorance negligence or Non residence of their Pastors or for other causes they can not heare y e word preached to inflame their zeales by the reading of this Booke which in al respectes is so necessarie and singular as in mine opinion though there be manie good yet but fewe better Bookes And that it maie be read with more pleasure and vnderstoode with more ease I haue not onlie illustrated the same with the places of Scripture but also diuided the Booke into Chapters the one sheweth the integritie of the doctrine and the other openeth the excellencie of the method And these my labors I am bolde nowe to publishe vnder your name Noble Comitisse moued thereunto partlie by the good reporte generalie giuen of your Honor as one which maketh no smal account both of Christian religion and of them who are Christianlie religious and partelie by that fauour which my selfe haue found at your handes the which I beseech your goodnesse accept wel in worth God almightie euen for his sonnes sake confirme your Ladieship in that truth vntil your liues ende whereof nowe you are not neither neede to be ashamed and graunt to your Honor and to the Right Honourable your husband both the perfect felicitie of this life to your hearts desire and in the worlde to come those thinges which he hath prepared for such as vnfeinedlie doe loue him Amen The fourth of Nouember Anno 1581. At your Honors commandement Thomas Rogers ¶ TO THE HONOrable and for wisdome godlines and vertue the renowmed Lorde Peter Oxe Lord of Gisselfelde Master of the Palace both of the King and also of the Kingdome of Denmarke c. his most gratious Lord and worthie Pation NICHOLAS HEMMINGIUS wisheth al peace safetie and prosperitie in his godlie enterprises HOWE great the darkenes of mans minde is concerning God and his prouidence right Honorable not onelie the infinite sectes in à manner of Philosophers but also the lamentable securitie of verie manie men who by their life and conuersation doe shewe that either they acknowledge no God at al or thinke that God as it is in Homer doth so dallie-out the time among I knowe not what Ethiopians that he hath no leasure to see vnto the state of mankinde doe witnes Such is the darkenes the vanitie of men is such euer since the fal of our first Parentes and mightilie hath it beene confirmed partlie through euil education partlie by the examples of those who doe seeme to excell others both in wisedome and vertue This loathsome darknes none other way caÌ„ be depelled thaÌ„ by the torch of god his world Hitherto keth that question and answere of Dauid Wherewith shal à yong man redresse his waie In taking heede to thy worde Now seeing that as youthis such is age as Salomon saith it foloweth that without the worde of God which is the only remedie for wickednesse the whole life of man is altogether vncleane And that vncleanenes which cleaueth in al men vntil it be through God his worde washed-awaie is not so much à bodily as à spiritual inwarde blot coÌ„sisting of many partes Whereof the firste which is the spring of others is theignorance both of the trueth and of goodnes is compared vnto grosse darkenes and vnto blindnes wherebie the whole soule of man as it were an ouglie monster gropeth in the darke The second is to haue an erronius opinion of heauenly matters to imbrace and loue the same as the most euident trueth As manie Philosophers and heretikes had who by stiffe mainteining opinions touching heauenlie mysteries rushed-headlong into damnation ThaÌ„ which nothing could be more lamentable The thirde is in thought to yeelde vnto wicked affections For as the minde is wickedlie informed So the affection of the minde raised-vp by sinister iudgement is carried-awaie into that which is worst The fourth is to consent vnto sinne after which ensueth an horrible swarme of al manner wickednes as Paul in his first chapter vnto the Romans disputeth vntil man be vtterlie drowned in euerlasting miserie From these lamentable spots the soule of man is
and allowe mixed Venerie which the lawes of Mahomet doe The fourth It is impossible that that religion is of God which placeth the chiefest happines in the pleasures of meate drinke Venerie which Mahomet doeth euidentlie The fift That is the true religion which sheweth the meanes whereby à man may attaine vnto felicitie wherby à man becommeth as it were one thing with God y e image of God wherevnto he was made being repared in him which the lawe of Mahomet doth not The sixt whatsoeuer springeth of fraud is defended by force and crueltie and tendeth vnto the destruction of mankinde is not wrought by God and what else I beseech you maie be found in Mahomet The seuenth That is the most auncient and best religion which hath the consent of al times and the testimonies of Moses of the Prophetes of Christ and of the Apostles But with this y e pestilence of Mahomet spruÌ„gvp 900. yeares sithence spred abroad by blodie warre is at extreme variance Therefore there is no doubt but the auctor of the same is he which slielie deceaued our first parentes and brought mankinde into these miseries from whence it can not escape vnlesse it apprehende Christ by the hande that is vnlesse by faith it rest-vppon Iesus Christ the onelie mediator Last of al it is good to think-vpon comfortes against the rage of Mahomet power of the Turkes The first whereof may be taken out of the Prophecie which Daniel subioineth to y e prophecies of the Empire of the Turkes The Kingdome saith he and dominion and the greatnesse of the kingdome vnder the whole heauen shal be giuen to the holie people of the most high whose kingdome is an euerlasting kingdome and al powers shal serue and obey him God by this prophecie doeth signifie howe the sainctes after the troubles of this life shal enioie an euerlasting and heauenly kingdome so that al things shal be in subiection to them And then shal it fal-out that euerie knee both of things in heauen and things in earth things vnder the earth shal bow to Iesus and that either willinglie as children or perforce as seruants For al thinges must confesse that Iesus Christ is the soueraigne Lord. Nowe forsomuch as we see the euent to haue answered to other prophecies of Daniel we maie not doubt of the euent of this prophecie which as-yet is loked for touching the glorie of the Church The second consolation may be fetcht froÌ„â—ie doctrine of the Gospel which declareth howe the Church in this life is euermore subiect to the crosse according to these wordes Iudgement must begin at the house of God For the children of God in this life through the prouidence of God are chastised and that for manie causes which afterward wee wil declare The third consolation may be taken from the example of Christ who so long as he liued in this worlde was diuerslie afflicted notwithstanding he ouercame theÌ„ al through death found life Hitherto the examples of the sainctes are to be referred The fourth consolation maie be fetcht from the vse of persecution and from the necessitie of the crosse but of these thinges wee shal haue occasion to speake more in the opening of the sixt verse CHAP. 9. Against the superstitious Muscouites THE Muscouites although they beleeue Iesus the sonne of the virgin Marie to be the verie Messiah and acknowledge the Patriarch of Constantinople and thinke more rightlie of some pointes than Papistes do for they charge the Bishop of Rome with defection from the seuen first synodes yet haue they lost the puritie of the doctrine of the Gospel and are ignorant of the true seruing of God For they cal-vpon sainctes and chieflie vpon one Nicholas they haue manie monasteries of Nunnes and Monkes they tie the remissioÌ„ of their sinnes to certaine folish ceremonies they fal-downe superstitiouslie before idoles and images and haue manie lawes contrarie to the law of nature of the ten-commandementes And albeit they minister baptisme without salt and spittle yet for al that more superstitiously than either Iewes or Ethnikes they vse diuerse washings as baptisme at certaine times of the yeare Likewise they disalowe not the horrible mixture with beast So that if there be any Church among them it lurketh in bannishment as it were Merchantes report how the Bible is traÌ„slated newelie into their language and howe such as embrace the Augustane confession are suffered to be among them Whereby there is some hope that by little and little their doctrine may be purged and their manners amended especialie seeing euen they them selues doe take longer nauigations than in times passed they haue done and manie strangers come vnto them for traffique sake So that we may hope that in time they maie be brought to Christ through godlie merchantes by whome the Lorde in these later daies hath begunne marueilouslie to spead-abroad the Gospel CHAP. 10. Against the idolatrous Papistes FOrsomuch as afterwarde by occasion of the third verse we shal entreat of the threfolde state of the Church in this life namelie à quiet troubled and bannished also of the outwarde markes and inwarde properties of the true Church I wil put-of this disputation against the Papistes till I come vnto that place where I wil shewe how the forme of the Papistical gouernement is cleane contrarie to the forme of the kingdom of Christ howe the doctrine of the law of the Gospel and of the seruice of God is foulie corrupted in the Popedome howe the sacramentes are partlie mangled partly defiled with humaine traditions and augmented contrarie vnto the worde of God how many foolish and ridiculous ceremonies are not receaued onely but preferred also before the holie scripture how the discipline both of the cleargie and of the Church is vtterlie decaied finalie howe al thinges are ful of abhominable superstitions and idolatrous worshippinges that no man with à cleare conscience maie ioine himselfe to their companie CHAP. 11. Against voluptuous worldlinges Epicures or Atheistes The Epicures secretlie to themselues deride al religion whose hearts the God of this world by his craft and subtletie hath bewitched They saie that nations are gouerned by the shewe of religion euen as horses are by the bridle and spurres and that religion serues to that ende and for nothing else But this weakeneth not the power and nature of religion but rather confirmeth the same For it sheweth howe God himselfe hath ingraffed à care of religion within the heartes of men that euen by the shewe of religion men may be guided as by the face of virtue and arte of wisedome Nowe if any doe saie without wisedome assemblies of men cannot be gouerned and maintained what may ensue Therefore that wisedome is nothing at al who can so gather of the same yea rather y t wisedome is à great force light and power of mans wit So that man is
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
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
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
pure in heart blessed are the merciful Which formes of speech containe not as the Papistes do gesse the causes of blessednes but theie describe the qualities and studies of such men as are alreadie become the heires of the kingdome of God For the nature of faith is such that it stirreth vs in whome it dwelleth to shewe obedience vnto the Lord or as Paule saith to serue God through righteousnesse after such time as the burden of sinne is remoued-awaie from vs and we are made righteous through the righteousnesse of Christ Who is the end of the lawe for righteousnesse vnto euerie one that beleeueth So that the Papistes doe verie il when theie doe not rightlie with Paule distinguish betweene the proper benefite of Christe and our due obedience For so Paule vnto the Ephesians doth write By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes least anie man should boast himselfe This doth Paule speake of the proper benefite of Christe afterward that followeth which doth concerne our due obedience and the cause thereof For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them What thing I praie you could be spoken more plainlie The third step is when necessitie requireth to keepe on the right waie through the valeie of teares For as in the Actes of the Apostles it is saide We must through manie afflictions enter into the kingdome of God And Paul Al that wil liue godlie in Christ Iesus shal suffer persecution It can not therefore be otherwise but that the godlie going on to heauen ward must be enforced to suffer sundrie and diuers troubles This Iob doth meane when he saith Blessed is the man whome the Lorde correcteth therefore refuse not thou the chastising of the Almightie For he maketh the wound and bindeth it vp he smiteth and his handes make whole For as Paul saith When we are iudged we are chastened of the Lord because we should not be condemned with the world And Christ Blessed are then which suffer persecution for righteousnesse sake Blessed are yee when men reuile you He addeth the reason for theirs is the kingdome of heauen toward which theie goe while patientlie bearing the crosse theie folowe Christ which crosse is not the cause of raigning but onelie the waie vnto the kingdome through Christ. The fourth step is to runne the course of this life in the feare of God euen vnto the last gaspe of life Hereof spake the Lorde when he saide He that endureth to the ende he shalbe saued And in the Reuelation Blessed are the dead which die in the Lord and theie die in the Lord that departe out of this world in faith and calling-vpon God The ende of which faith as Peter saith is the saluation of soules Wherebie it is apparent that blessednes is ascribed to the aboue mentioned degrees with á condition of perseuerance euen to the ende Therefore saith Paule If you be not moued awaie from the hope of the Gospel And Christ If you abide in me and my wordes abide in you And vnto the Hebrues We are made partakers of Christ if we keepe sure vnto the end the beginning wherewith we are vpholden These are the steppes vnto life and euerlasting blessednesse because theie keepe vs in the waie vnto Christe who is the onelie waie vnto happinesse Wherfore he y t entereth into the right waie proceedeth in the right waie and keepeth à right course by night and by daie in aduersitie and prosperitie toward the happinesse before his eies is called happie because of the euent for that he goeth the right waie vnto felicitie Moreouer the bodies being dead the soules of the righteous vntill the last iudgement by the ministerie of Angels be receaued into Paradise there to enioie blessednesse with Christ according to the promise To daie shalt thou be with me in Paradise Hereof sprang that wish of Paul I desire to be loosed and to be with Christ and that voice in the Reuelation Blessed are the dead which die in the Lorde Euen so saith the spirite for theie rest from their labors their workes followe them And although this blessednesse of the soules be vnspeakeable yet it is not absolute Because perfect blessednesse is of the whole natures not of à part of man as alreadie we haue shewed as at the last daie shal come to passe the bodies being raised For which purpose there is à certaine last iudgement appointed of God in which this ful and absolute felicitie shal be conferred vpon the Saintes So that the Saintes whose bodies doe sleepe in the duste haue receaued alreadie single robes but shal not be endued with double vntil we al meete together The first robe is the verie felicitie it selfe the rest of soules in Christ. But the seconde shal be y e immortalitie and glorie of y e bodies which shal be fashioned like vnto the glorious bodie of Christ for euer and euer And so at y e length we shal perfectlie be blessed ioined to God the soueraigne blisse with perfect loue the image of God after which we at the first were made and afterwarde redeemed being reformed in vs. In this image perfecte righteousnes perfect holinesse perfect libertie perfect wisedome perfect cleerenes and glorie shall shine Dauid had respect herevnto when he saide When I awak I shal be satisfied with thine image For in this world there shal be no satietie Which thing Salomon also doeth witnesse when he saide The eye is not satisfied with seeing nor the eare with hearing By which saying Salomon doth signifie that nothing sufficeth man before he come vnto God enioie God and blessedlie to rest in him For God hath ingraffed such à desire in the heart of man that no good thing can suffice him besides the soueraigne happinesse which hauing once attained hee resteth therein all blessed So that the most perfect state of man shal be eternal felicitie the which we begin here in this life and in the life to come shall perfectlie enioie the same Hitherto belongeth that saying of Prosper The life to come is thought to be blessedlie euerlasting and euerlastinglie blessed where certaine securitie is secure quietnes and quiet ioifulnes happie eternitie eternal happines where perfest loue is no feare at all This happie state was offered in à vision to Iohn in the Reuelation For he sawe the holie citie newe Ierusalem come downe from heauen prepared as à bride trimmed for her husbande Wherein neither sorowe neither crying neither death shal bee but ioie peace quietnes and euerlasting life the walles whereof are of Iasper and the citie it selfe pure golde The temple whereof was God almightie and the Lambe the glorie of God did lighten it and the lambe is the light of
as he is He infecteth the minde with false and erroneous doctrine the heart hee troubleth with raging stormes of wicked affections the will hee bewitcheth with the euil spirite of profite and lucre and hee endeuoreth to defile the whole life of man with wickednes that so man beeing spiritualie killed maie bee his companion in euerlasting tormentes The remembrance of the studie of this euill spirite the enimie both of God and man wil stir-vp an hatred of sinne and engender à detestation of vngodlinesse in the heartes of men Secondlie in himselfe he must with equal balance weie sinne and miserie and thinke howe the miserie which hee suffereth is à deserued punishment of sinne and by the greatnes of miserie esteeme the ouglines filthines and multitude of his sinnes Hee must thinke howe by his sinnes he hath offended God who is soueraignelie and infinitlie good And thereof conclude that his present calamitie is the verie waie vnto euerlasting miserie vnlesse some helpe doe come At the remembrance hereof man wil tremble and quake Examples of this maie be seene by reading the Psalmes of which I wil alleadge one for manie out of the 38. Psal. where Dauid describeth his griefe sorrow for his sin on this wise For thine arrows haue light vpon me thine hand lieth vpon mee There is nothing sounde in flesh because of thine anger neither is there reste in my bones because of my sinne For mine iniquities are gone ouer mine heade and as à weightie burden theie are too heauie for mee My woundes are putrified and corrupt because of my foolishnes I am bowed and crooked verie sore I goe mourning al the daie For my reines are ful of burning and there is nothing sounde in my flesh I am weakened and sore broken I doe roare for the verie griefe of mine hearte Againe Mine heart panteth my strength faileth and the lighte of mine eies euen theie are not mine owne Here Dauid in his owne person depainteth the affections and sorowes of those men who in equal balance do weigh thy sinnes For they conceiue not of their sinnes as hypocrites and Atheistes doe according to their owne iudgment and fleshlie imagination but rather according to the maiestie of God that is offended to the filthines of sinne and to the punishment which they doe deserue by the sentence of the lawe And although worldlie men seldome haue such motions in their mind as Dauid and Ezekiah had yet it is necessarie that hee who is iustlie punished for offences perpetrated be touched with true sorow for his sinne without hypocrisie But here an error of the Papistes is to bee taken heed off who teach that such a sorowe conceaued for sinne doeth merite forgiuenes at the handes of God For although this sorow doe go-before the petition of forgiuenesse yet it is not the cause of mercie and forgiuenes But whoso persisteth in weighing his sinne his punishment together and procedeth no further shall be swalowed vp of desperation as Cain Saul Iudas and manie others were Thirdlie in God he must honor his iudgement and his mercie Of the righteous iudgement of God it is that sinnes are punished in al men of his mercie that they are punished not to their vtter destruction but for their saluation if they despise not the salue Vnto his iudgement it belongeth by degrees of punishment to correct sinneful man vntill he come to the last And forsomuch as hee professeth himself to be y e Physition of soules he doth as it were imitate skilfull Physitions who in curing doe vse certaine degrees Firste they beginne with gentler sortes of salues and if they doe little good they laie sharper remedies vnto the wound And as Hypocrates doeth saie The diseases which medicines do not heale the iron doeth heale those which the iron healeth not the fire doeth heale but such as the fire doth not heale theie of my word are incurable So God doth sometime reproue mans wickednes by y e word if y e doth not help he correcteth with sicknes infamie imprisoment if they profit not he inflameth the fire of his iudgement in the mindes of men and maketh them agast with the terror of euerlasting torments if neither that can heale their cancre hee leaueth them quite as incurable and giueth them ouer into à reprobate minde so that they haue neither à righte iudgement to discerne thinges nor anie sorowe at all by reason of the filth of wickednes wherein they wallow To bee short God of his iudgement doeth punish that through his mercie he maie saue This is it which Isaiah doth saie Hee doeth à straunge worke that he maie doe his owne that is he doeth kill and slaie that hee maie quicken and salue This iudgement and this mercie of God are ioined-together of Dauid so often as he lamenteth his sins as maie appeare both in 51. also in sundrie other psalms but especialie in those which are called penitential Psal. Last of all in the Gospell hee must seeke for counsell and for comfort The thiefe whiche hong on the right hand of Christ confessed his offence and miserie sawe the falsehood and crueltie of Satan had the iudgement of God also in great reuerence For being on the crosse he spake these wordes Wee receaue thinges worthie of that wee haue done Beside he praised the mercie of God fleing vnto Christ whome before his eies he sawe embrued with bloode and defiled with the spittle of the soldiers whome notwithstanding he confessed to be the Physition Sauior of the world so through beleefe on him was deliuered from the sicknes of his soule though not from the punishment of his bodie Notwithstanding hee hearde his comfortable voice To daie thou shalt bee with mee in Paradise In like manner those which with the theife in their deserued paines and affliction do return vnto Christ be receaued and healed although their sinnes are infinite and their offences in quantitie passe the sande of the sea as Manasses confessed that his sinnes did For as the mercie of God in Christ is endles and à ransome of infinite and vnestimable price So the Physition Christ who affirmeth that he came to saue that was lost doeth offer himselfe into all men indifferentlie and without respecte vnto anie calleth al men vnto repentance For so he saith Come vnto me all ye that are wearie and laden and I wil ease you Heere he calleth al that labor and be loaden albeit with infinite sinnes he excludeth none but admitteth al vnto repentance and ministreth remedie to such as come vnder his handes and craue his helpe with the theefe For first hee remoueth awaie the cause of affliction namelie sinne when man at the voice of the Gospel repenteth when he besprincleth the conscience of the penitent with his blood and washeth it from deade workes and withal imputeth his righteousnes to the penitent that by the same he maie appeare
For 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
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
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.
companie of al which beleue through the vniuersal world who although theie be far wide dispersed yet in most goodlie proportiō theie do cleaue together that theie maie make one house of God and one bodie knit and compacted together by the Spirite of Christ by mutual charitie by communicating of gifts and duties by vsing the sacraments by the confessing worshipping of one God Wherbie there is such à sweete concent in this bodie that each are touched both with the prosperitie and aduersitie of others Moreouer seeing this congregation is gouerned by the word of God there be two sorts of men in the same to wit teachers of y e word learners Whē these mutualie like parents childrē do reuerence loue each other then is y e Church at à good staie For so theie do both take heed of corrupting the word mutual good wil wil not alowe of schismes But among the ministers of the word there hath bin alwaie is great diuersitie according to the difference of gifts of calings For Christ ascending into heauen gaue some to be Apostles some Prophetes some Euangelistes and some Pastours and Teachers who although theie were of equal power as touching spiritual iurisdiction yet differed theie verie much in honour and degree of office Paule in honour and in order surpassed Timothie and Titus Timothie in degree and order excelled the other elders of the Church at Ephesus al which Paul in the Acts caleth Bishops or Ouerseers This preeminēce was verie behoueful for y e church For it is impossible y t anie thing should be wel done where al desire to be of equal honor degree The Churche that folowed the Apostles time the Gospel now being dispersed ouer à great parte of the world and Churches being established did appoint as best serued for the profit of the same an order of ministers ordained Patriarches whose office was to haue à care y t Bishops of euerie Dioces were chosen rightlie and ordeined that euerie Bishop did his dutie as he ought to do and y t each Bishops clergie and flock were obedient to their Dioceser in al thinges that were godlie Moreouer it ordained Chorbishops whom Iustine caleth Proestotaes which were Presidents Againe it ordained pastors teachers And this was the ordinance of the purer Church which the reformed Churches for y e greater part at this daie doe reuoke as far as it is requisite for them shaking of the yoke of the Popes who from y e time of the Emperour Phocas haue vsurped authoritie gouernement ouer the Church of God contrarie both to the commandement of Christ and examples of the Apostles which thing some of the holie Fathers with the Apostle Paule did testifie should be the proper note of Antichrist For since that time al Popes haue borne one the same person as theie who couered with one and the same visour vnder the name of Christ do endeuour vtterlie to abolish the Gospel of Christ. CHAP. 17. 1. What power the Church hath 2. The kindes thereof 3. Of the keies of heauen 4. And of the discipline of the Church THe power which we made the second part of the vpright state of the Church is an authoritie giuen to the Church by Christ wherebie it is ruled according both to the worde of God and to profitable and godlie constitutions of virtuous gouernours For this power is of those thinges which are appointed for the building of the whole bodie of the Church The which as it is of Christe so it must depend vpon the worde of Christe and according to his worde be exercised for the welfare and edification of the whole Church And therefore saith Paul Authoritie is giuen vs not for your destruction This power is of two sortes to wit either ordinarie or iuridical The ordained power is that which hath à certaine rule to worke by which the ministers of the Gospel in the vpright state of the Church doe folow and require neither consultation nor the iudgement of the ecclesiastical senate but doe gouerne the Church according to the rule prescribed By this power the Preachers doe receiue such into the Church as are conuerted vnto the Gospel and sweare obeiesance to the king Monarch Christ according to this commaundement Goe ye into al the worlde and preach the Gospel vnto euerie creature He that shal beleeue and be baptized shal be saued but he that wil not beleeue shal be condemned Hitherto also belongeth that of our Lorde vnto Peter I wil giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loase on earth shal be loased in heauen But what are these keies These keies of the kingdome of heauen without controuersie are that whereby the kingdome of heauen is either opened or shutt And that by the preaching of the Gospel the kingdome of heauen is both opened and shut al the godlie doe confesse which giue credite to the words of Christe who in the laste of Matthewe doeth saie Al power is giuen vnto me in heauen and in earth Goe therefore and teach al nations And in the 20. of Iohn As my father sent me so sende I you And when he had saide that hee breathed on them one said vnto thē Receaue the holie Ghost Whosoeuers sinnes yee remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained How do they open and shut By remitting and by retaining of sinnes Howe doe they remit and retaine sinnes By preaching repentance and remission of sinnes in the name of Christ. Therefore the ministers of the Gospel as much as in them is doe open the kingdome of heauen and remit sinnes in his name who sendeth them in message when they preach the Gospel Nowe if the auditors doe beleeue the Gospel the kingdome of heauen is opened vnto them and their sinnes be forgiuen not by the ministers but of the Lord himselfe in whose name the ministers doe pronounce remission of sinnes But if the auditors doe refuse to beleeue the ministers be saide to shut the kingdome of heauen and to retaine sinnes and that for the euents sake not willing lie for they would ful gladlie haue al their auditors to beleeue the Gospel and be saued This power of Christ committed to the ministers of the Gospel is verie aptlie signified by keies For as keies are deliuered to stewardes appointed in families that they maie serue the Lord open and shut not after their owne minde but according to the pleasure of their master So to the ministers of the gospel power is giuen to open and to shut the kingdome of heauen according to the commandement and precept of Christ the householder For they are stewardes not the goodmen of the house and seruantes not Lordes And therefore they are to gouerne al thinges
spiritual but I am carnal soulde vnder sinne By which saieng he doth signifie that the carnal man as carnall can not yeelde spirituall obedience to the Lawe He calleth him carnal which in another place he calleth à natural man who hath not the spirite as Iude doth interpret the same that is which is not borne anewe by the holie Ghost Thirdlie the Law it selfe requireth à perfect pure and constant loue both of GOD and our neighbour which loue vndoubtedlie is not an external and outward worke but an inwarde and spiritual exacting the puritie of affections which are not to be founde in men that are not regenerated Last of al the interpretation of Christ which he himselfe opposeth against the Pharisees doth sufficientlie confute this dreame of the Papistes Moreouer hauing thus laide open the errors of Pelagius and of the Papistes I wil gather foure demonstrations out of Paul wherewith I wil confirme the minor of our demonstration which is that no mortal man can yeelde no perfect obedience to the lawe of God The first is taken from the common corruption of mans nature For al men from their birth are vncleane and guiltie nowe seeing from an vnpure and stinking fountaine there cannot chuse but issue foule and filthie water it cannot be that an vncleane man can yeelde pure and cleane obedience For so saith Salomon Surelie there is no man iust in the earth that doth good and sinneth not And Iob Who can bring à cleane thing out of filthinesse there is not one For al the sorte of vs do proceede from à sinneful masse For the effecte cannot be better than the cause So that this argumēt is strong Theie which are vncleane cannot yeelde pure obedience Al men by nature are vncleane Christ alone excepted who was exempted from the cōmon law of such as are borne Therfore none can yeelde pure obedience to the lawe of God The second is taken from the general experience or punishment of guiltines in al mē Whosoeuer be subiect to death which is the punishment for violating Gods law theie are breakers of God his Lawe otherwise God should be an vniust iudge for punishing the innocent but now Paul confesseth that the iudgement of God is according to trueth But al men are subiect to death as the to punishmēt for violating Gods lawe which thing the miserable experience of al men from time to time doth testifie Therefore al men are breakers of God his lawe How then can theie be righteous by the lawe The thirde is taken from the testimonies of Scripture which are the verie voice of God both in the Psalmes in Moses the Prophets Euangelistes and writinges of the Apostles In Moses it is written The Lorde sawe that the wickednesse of man was greate in the earth and al the imaginations of the thoughtes of his heart were onelie euil continualie Beholde the fountaine of man his righteousnes Iob saith I know verilie that it is so for howe should man compared vnto God be iustified If he woulde dispute with him he could not answeare him one thing of à thousand The same Iob saith againe If I would iustifie my selfe mine owne mouth shal condemne me And in à certaine Psalme Theie haue corrupted and done an abhominable worke there is none that doth good The Lorde looked downe from heauen vpon the children of men to see if there were anie that woulde vnderstand and seeke God Al are gone out of the waie theie are al corrupt there is none that doth good no not one Againe Who can vnderstand his faultes And againe If thou ô Lorde straitlie markest iniquities ô Lord who shal stand Therfore Dauid praieth on this wise Enter not into iudgement with thie seruant for in thie iudgement shal none that liueth be iustified Salomon also Pro. 20. hath these wordes Who can sate I haue made mine heart cleane I am cleane frō my sin And y e Prophet Isai We haue al bin as an vncleane thing al our righteousnes is as filthie cloutes we al do fade like à leafe our iniquities like the winde haue taken vs awaie The preaching of repentance in the Gospel is à witnesse of the guilt of al mankind And the Lord saith That which is borne of the flesh is flesh From y e Epistles of y e Apostles I wil alleage onlie on testimonie out of Paul who vnto the Romanes writeth after this wise We haue alredie proued saith he that al both Iewes and Gentiles are vnder sinne As it is written 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 beene made altogether vnprofitable there is none that doth good no not one Their throte is an open sepulchre theie haue vsed their tongues to deceite the poison of aspes is vnder their lippes Whose mouth is ful of cursing and bitternes their feete are swifte to shed bloud Destruction and calamitie are in their waies and the waie of peace theie haue not knowne The feare of God is not before their eies Of these such like testimonies our proposition is proued which is that no man perfectlie can fulfil the lawe of God The fourth is taken from the necessitie and ende of the mediator giuen betwene God and men For if man by his natural strength could haue fulfilled the lawe of God he had not needed à mediator For he had beene righteous by the workes of the lawe and had by the couenant of GOD obteined eternal life For it is the couenant of God If à man doe my commaundementes he shal liue in them But nowe seeing man hath neede of à mediator and reconciler doubtlesse he breaketh the lawe and is guiltie vnrighteous and accursed Therefore the scripture which conteineth either the promise or the exhibition of y e Messiah doth accuse mankinde of sinne and sendeth vnto the mediator pacifier and intercessor Hence Paul fetcheth an argumēt in his second chapter vnto the Galathians when he saith If righteousnesse be by the Lawe then Christ died without à cause that is the Sonne of God in mans nature in vaine did humble himselfe euen vnto the death of the crosse if man by the lawe maie be iustified whereas the Sonne of God tooke the nature of man vpon him that he might abolishe sinne bring euerlasting righteousnesse and therein cause vs to be adopted into the sonnes of God Let the Papistes take the lawe in this place for what part it pleaseth them yet the same conclusion must follow For whether righteousnesse be by the lawe moral or by the iudicial or by the ceremonial or by altogether the same absurditie doth follow namelie that Christ died without à cause If he died in vaine he was also borne in vaine al his benefitie are in vaine By these foure inuincible argumentes the iudgement of the Church 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