our conditiō so that in mind we burne with the desire of a better our dooinges can neuer be perswaded that they must so neerely be looked at but that they may borrowe a little of conscience equitie to make the prouisiō according as the desire directeth This doth the Apostle cōfirme in plaine speech to Timothy where after perswasion to be content with that we haue because the gaine of godlines is great he telleth vs plainly that they who wil be rich 1. Tim. 6.9 fal into many temptations snares and many noisome lusts This is the danger of them that are fallen so fa◠into friendship of a better estate that they wil be rich This being once set down and determined not only cōscience is constrained to depart but also thankfulnes to God for our present estate doth in like manner forsake vs. 70 The exposition of the ninth commandement IN the fift commaundement of the seconde Table the Lorde our God vnder one kinde Eph. 4.25 Ps 15.2 doeth giue vs a generall doctrine meaning that wee may not speake any thing to the reproch of our neighbour falsely Pro. 21.1 that we should neither lye flatter nor dissemble that we should neuer tell false tales behinde our neighbours backe that wee should not in priuate offences speake any thing 1. Co. 13.7 1. Pet. 4.8 Pro. 11.12 Mat. 18.15 16.17.18 although it be true to the hurting of our brothers good name if by priuate admonitions he may be woone Hee heareth false witnesse that of hatred enuie friendshippe or affections eyther concealeth or vttereth not the truth or by his witnesse ouerturneth the same Truth in all matters by this lawe is commaunded and lyes dissimulation flatterie and whatsoeuer is false and fained is forbidden 71 What it is to beare false witnes IF wee will obey God wee must maintaine the honour and credite of our neighbours as much as lyeth in vs. For when hee hath forbidden vs to hurt his good name he willeth also on the contrary side that we maintaine the honor estimatiō of al. Deu. 5.20 Now it is not sufficiently maintayned in his estate when we harme it not except we withall procure the good therof Ex. 20. i6 Therefore when we shall come into iudgement we must take heede of hurting those by any false report any lying or any forswearing Leu. 19.16 whose honor and good we are bounde to procure For he which shall beare false witnesse against his neighbour hee killeth and robbeth him asmuch as he can and he doth all the euill whiche proceedeth from periury And this is the cause why God commaunded in his Lawe that the witnesses shoulde be the first which should lay hands to the execution of him that was punished for any euill deede Deut. 17 7 to the ende it might be knowne that by their voices and by their tongues they had putte him to death and that the witnesses should be put in greater feare of speaking otherwise then the trueth when euery one shoulde think he hath to render an accompt to God if he shall haue beene a witnesse against anye man So then when question is of being a witnesse euery one must deepelie consider of the matter and take diligent heede he enlarge not his conscience but that he speake in pure simplicity that which he knoweth to bee true before God And here we are to think not onely of false witnessinges which shal be against the life of a man but of such also which concerne their goodes and estimation And thus are we warned in all respectes to procure the honor and profit of our neighbours Pro. 10 12 when we are to beare witnes And yet not so that vnder this shadowe of couering the iniury of him that hath offended or of preseruinge his goods we lie before God For if the honor of men be deare vnto vs what ought the honor of God to bee if we will make comparison If God haue a regarde and care of vs which are but poore creatures let vs not thinke that in the meane time he will forget himselfe But if by false witnesse wee seeke to beare out and bolster him that hath offended if we couer the faulte and dissemble it It is certaine that wee blaspheme the name of God and deface his glory asmuch as lyeth in vs. 72 Against slaundederes and lyars THere is no man but desireth to haue a priuie freinde which is no talker and babler to the end that if he haue any thing in his heart which doeth trouble and grieue him that he may safely open the same vnto his freind that he may be somwhat eased and relieued he hopeth also that that which he hath declared shall be kept secret or at leastwise that the thing shall not bee expounded otherwise then it was spoken and that hee will not labour to hurte him nor to bring him into hatred with his neighbour Ex. 20.16 Deu. 5.20 Leu. 19. i6 according to this commaundement Thou shalt not beare false witnesse against thy neighbour There ar some which think and beleeue that it is not euill done to reueale secretes to condemne their neighboures and to publish their imperfections but the holye Ghoste heere condemneth all suche personnes calling them slaunderers by the mouth of Solomon Pro. 12.13 And it is notwithout good cause that such people are condemned For first of all they are hipocrits secondly they are transgressors of the Law Mat. 7.5 Thirdlye they set themselues before the Law in condemning it Speake not euill one of another brethren He that speaketh euill of his brother speaketh euill of the Lawe Iam. 4.11 and condemneth the Law and if thou condemnest the Law thou art not an obseruer of the Lawe but a iudge Infideiitye vnfaithfulnesse hath taken roote in their harts whereby they are ledd to betray their neighbors in discouering that which they ought to keepe secret Moreouer if we be not ledde by loue we cannot be faithful vnto our neighbors for to dissemble their imperfections 1. Cor. 13. there is no strength in vs that is worth any thing except it bee exercised by loue And if by loue we must exercise faithfulnesse the whiche is set against false witnesse bearing it followeth that the slaunderer is ledde with hatred to discouer the secret and consequently that he is a murtherer 1. Io. 3.15 1. Io. 3.14.25 For whosoeuer hateth his brother is a manslear He that loueth not his brother abideth in death Yet neuerthelesse let vs not feare to bee accused of slaunder though we accuse them which leade a slaunderous life though we rebuke them reprooue them and threaten them either priuatly or publickly and though we labor to gette them punished and chastened to the end that slaunders may be taken away from the people of God Ma. 18.17 1. Tim. 5.20 2. Tim. 4.2 and the offendors brought again vnto God by true repentaunce so much as we can Otherwise we should be
vs but one onely intercessor Christ in heauen they seeke for none other intercessor there because they haue the same full and perfectlye in Christ But they which do not beleue nor acknowledge Christ for their only and perfect intercessor aduocat such infidels shall neuer be holpen with any prayers of Aungels or saincts if the case stoode so that they did praye for them 191 The Papists will haue Christ to bee in part a Sauiour THe Papistes would weaken the ground of our Faith by a number of corrupt doctrines As first that in part wee haue saluation and remission of sinnes by the merites of sainctes for thus they pray Graunte vs O Christ by the blood of Thomas which he shed for thee thither to go whither he is ascended And to Saint George they pray thus Let him saue vs from our sinnes that we may reste with the blessed in heauen And touching Saint Anne they say thus O God thou which wouldest S. Anne to become the mother of thy mother grāt we beseech thee that by the meritts of the mother and the daughter we may obteine the heauenly kingdome Here are three Sauiours besids Christ in like manner doe they acknowledge a thousand moe Secōdly they say we haue remission of sins and saluation in part by our owne merits and good doings For thus writeth one of their champions that the passion of Christ may be the 1. and principle cause of attayning grace and opening the waye to heauen but it is neuer the whole cause for the euer there goeth with Christ some merit of him that receyueth grace Furthermore what shall bee saide of pardons of Pilgrimages of Purgatory of holy water and a number of such like superstitious and false errors by which not without blasphemy they match transitory things and vain deuises of men with the bloud of Iesus Christ the sonne of God our sauiour the most excellēt price of our redemption expreslye contrarye to the holye Ghost thus writing by S. Peter 1. Pet. 1. i8 Ye are not redemed with trāsitory things as with golde or siluer but with the bloud of that immaculat lamb Christ Iesus 192 Contrariety betweene the religion of Christ and the Pope WHereas the doctrine of Christ is spirituall altogether consisting wholly in spirit and verity and requireth no outward thing to make a true Christian man but onelye baptisme which is the outward profession of Faithe and receiuing of the Lordes Supper If the religion of the Churche of Roome bee examined it will easily bee founde wholly to consiste in nothing else but altogether in outward and ceremoniall exercises as outward confession absolution at the priestes hande outward sacrifice of the masse buying of pardons purchasing of obites externe worshipping of Images and reliques pilgrimage to this place or that building of churches founding of monasteries outward workes of the law outward gestures garments coulors choyse of meates difference of times and places peculiar rites and obseruancies set prayers and number of prayers prescribed fasting of vigiles keeping of holy dayes comming to church hearing of seruice externe succession of Bishops externe forme and notes of the church c. soe that by this religion to make a true christian and a good catholicke there is no working of the holy Ghost almost required 193 Succession is nothing without the doctrine of the Apostles THe aduersaries of the truth to the intent they might proue themselues to be the true church they obiect the succession of Bishops for the space of many hundred yeares in the Apostolicall sea whereas their doctrine being compared with the doctrine of the Apostles by the diuersitie and contrarietie thereof will easilye appeare to be the doctrine neither of the Apostles nor of anye apostolicall men Succession in deede with continuaunce of Apostolicall doctrine ought to be of great authoritie but without it nothing The sonnes of Aaron had more allowable succession from Aaron then the Bishoppes of Rome haue from Peter and yet because they brought strange fire into the temple of God they were reiected and perished Leu. 10.1 Those which in the church of God doe imitate them and contemning the truth deliuered by God desire strange doctrines and bring into the church the instruction of humaine ordinances them doth Christ sharpely reproue in his Gospell saying Mat. 15.3 you cast away the cōmandements of God to establish your owne ordinance Annas and Caiphas had full succession from Aaron yet it were hard thereupon to conclude that they had the right of the true church christ and his apostles to be Scismatickes 194 Succession proueth nothing THey greatly erre which thinke that any thing may be proued by succession whilest they leaue out that which is of most force therein that is that if like as they haue succeeded in the place of godly men they haue also succeeded them in the spirite of Christ in doctrine in faith grauitye godlinesse humilitie and patience Mat. 23.2 The high priestes and prelates who in the time of Christ did sit on Moses chayre coulde haue deriued the petigree of their succession from thē selues euē to Aaron but because their life and doctrine did not agree with the life and doctrine of Aaron and other godly priestes their succession auayled nothing against Christ and his Apostles neither were Christe and his Apostles false teachers or disseuered from the true Church because they were not able to proue their succession as the Pharesies could For the word of God and the institution of Christ was sufficient for them Wherefore sith euen we also now haue on our side the words of God and the institution of Christ there is no succession of Bishops that can proue vs to bee out of the true Church The histories of Popes and other like Prelates which are written yea euen by their deare frendes and defenders do sufficiently testify that almost all of them haue obteined this dignitie and place by most filthy meanes by simony wicked artes violence murthers and trayterous conspiracies Wherfore if it would please them a little more narrowely to consider hereof they should finde by better aduise there were no iust cause to brag of their succession but rather to burye the same in silence seeing by it their euils and horrible filthines is so clearely detected But God hath done this to th' end the truth might be reuealed and the godly warned to gather them selues together vnder our head Christ and into his true church 195 The description of the inuisible Church and visible THe church sometime in the scripture is taken for the whole number of the elect of God that are and haue bene from the beginning of the world in all places and ages euen to this day And this is that Church which is the piller of truth This is that church that neuer can abide in error Mat. 16.18 This is that church that by imputation of Gods mercy is the immaculate and vndefiled spouse of Christ but this
to saluation and not conteining al necessary truth but that there are many articles of necessitye to be beleeued which are not conteined in the scriptures For so saith one of their champions Lindan li. 1. c. 10. The Apostles saith he would not commit certaine principall pointes of our religion to paper and inke thereby to perish and to be forgotten but they committed them to the faithful harts of christians As though those things remained more sure which be cōmitted to the fraile memory of feble men in this sinful world then those things that by the spirit of god are put in writing This is the cause why they blasphemously cal the sacred written word of God The Papists blasphemy a dead writing a dumbe Maister doubtfull and vncertaine A black gospell dead inke inkie diuinitye A nose of waxe a leaden rule c. This is the cause why they say that the scriptures take authoritye of the church Frier Soto and that without the authority of the Church the scriptures haue no authority As though the Maiesty of Gods wisedome and his trueth conteined in the scriptures depended vppon the authority of man For though the Church bee neuer so holie yet it consisteth of men which oftentimes haue and do erre when they leane not to the word of God Petrus de palude de potestate Papae Art 4. Herueus de potest Papae If they would hearken to Gods worde then would they not say that the Popes onely power passeth all the power of the whole Church besides And that the Pope by vertue and power is the whole church and so conclude theruppon that there is neither holy ghost nor interpretation or sense of the scriptures but onely in the Pope Indeed it is true that as the Scriptures were written by the spirit of GOD 2. Pet. 1.20 So must they be expounded by the same For without that Spirit we haue neither eyes to see nor eares to heare It is that spirit that openeth and no man shutteth the same shutteth Ma. 11.15 Reu. 3 7 and no man openeth The same spirit prepared and opened the heart of Lidia Act. 16.14 Io. 6.45 that she should geue eare to and consider the things that were spoken by S. Paule And in respect of this spirit the Prophet Esay saith Esa 53.13 Ier. 31 33. They shal be all taught of God But God hath not bound himself that this spirit should euermore of necessitie dwell in Roome Esay 62.2 but vpon the lowly and humble hearted that tremble at the word of God Chrisostome saith they that speake of themselues Chrisost de sancto ado spi falsly pretend the holy ghost And againe if any thing be brought vnto vs saith he vnder the name of the holy ghost besides the gospell let vs not beleeue it For as Christ is the fulfilling of the law and the proph so is the holy ghost the fulfilling of the gospel Now with what spirit the Bishops of Rome haue expounded vnto vs the holy scriptures it is so manifest and apparantly knowne that we need go no further but to their owne writings canons sufficiently to proue that the Pope is Antichrist 1. Io. 2.22 and that his prelats and disciples are the spirituall wolues of whom Christ in his gospell geueth warning Mat. 7.15 though they couer themselues neuer so closely vnder the clothing of Christes true sheepe Christ was humble and lowly The prophet in his owne person speaketh of him I am a worme and not a man ashame of men and the contempt of the people And S. Paule saith he humbled himselfe Ps 22.6 Phil. 2.8 and became obedient vnto the death euen the death of the crosse Behold his parents his birth his cradle beholde his life his disciples his doctrine and his death All were witnesses to his humility He saith of himself the son of man hath not whereon to rest his head And to his disciples he saith Mat. 8.20 The Kings of the Gentils raigne ouer them they that beare rule ouer them are called gratious Lordes but you shall not be so Luk. 25.22 Ma. 11.29 And againe Learne of me that I am meek lowly in heart and ye shall finde rest vnto your soules Now on the other side if wee consider the condition of Antichrist beholde his birth his place his chaire his estate his doctrine his disciples and al his life there shal nothing be seene but pomp and vaine glory he is proud in life The image of Antichrist proud in doctrine proud in word and proude in deedes He is like vnto Lucifer and setteth himselfe before his brethren and ouer nations and kingdomes He maketh kings and princes to kisse his feete to cary his traine to hold his stirrop c. He claimeth power ouer heauen and earth Hee saith he is Lord ouer all the worlde the Lord of Lords and King of Kings that his authority reacheth vp into heauen down into hell that whosoeuer he blesseth is blessed and that it is cursed whatsoeuer he curseth He selleth merits the forgiuenesse of sinnes the sacrifice for the quicke and the dead He maketh marchandise of the soules of men He remoueth Kings deposeth the stats princes of the world He taketh vpon him the authority and name of the liuing GOD which made heauen and earth Extrauag Io. 22. euen the name of GOD the Father of our Lord Iesus Christ And in this pride hee exceedeth all others that haue bene wicked But some will peraduenture reply that the Pope at this daye is not called GOD but that hee abaceth and writeth himselfe by a title of humility and is called so the seruant of seruaunts Thus indeede he is written but marke how much the matter is amended Extra de Maior obedien This seruaunt saith I doe make holy the vnholy I do iustifie the wicked I doe forgiue sins I open and no man shutteth This seruaunt can say that whosoeuer obeyeth not him shall be rooted out and that he may dispence for any commaundement of the old or new testament 9 Que. 3. cuncta pet de pal de pot pa. Art 4. No man may iudge this seruant For they say the Pope is exempted from all law of man again neither all the clergy nor all the wholeworld may either iudge or depose the Pope Such a power this seruant of seruāts claimeth to himself what greater power may be geuen vnto God And this power the Pope at this day challēgeth as proper to his seat that he hath the authority which is due vnto Christ ouer his Church none may say he doth erre or aske why hee doth so Now the first Sheepes clothing wherewithall the false Prophetes and members of Antichristes schoole doe vse to hide and couer their deuelish hypocrisie is fasting prayer almes deedes The first sheeps clothing wherwith the false Prophets doe hide thēselues and outwarde holinesse of life The which things
seconde Table of the lawe pag. 61 Talent VVe must not hide our Talent vnder the grounde pag. 372. Tribulation Tribulation bringeth foorth patience pag. 194 Tribulation Seeke affliction Time looke Season V Vnitie The Vnitie of essence is not taken away by the distinction of persons pag. 219 Vertue and Vice We can neither attaine vertue nor vice by our freewill pag. 254 The worde of God is a great vertue pag. 356 Vocation Vocation after purpose pag. 269 Vsurie seeke couetousnesse VV. Will. The VVill of God must bee our direction pag. 135 147 Our will is vtterly blinde til God hath changed vs. pag. 257 Of Freewill pag. 250 The doctrine of Freewill is an arrogant doctrine pag. 251 The doctrine of Freewill is blasphemous pag. 253 Opinion of Freewill is vnthankefulnesse pag. 255 We can neither attaine vertue nor eschue vice by our owne Freewill pag. 254 Man hath no freewill to do good pag. 258. 260 Freewill ouerthrowen pag. 179. 265 Freewill and the lawe without grace can doe nothing pag. 262 Freewill highly extolled of the Papistes pag. 264 Wisedome The perfection of wisedome pag. 10 The feare of God is true wisdom pag. 364 Witnesse Of true and false witnesses pag. 109 VVhat it is to beare false witnesse pag. 104 Worde The word of God abideth for euer pag. 131 VVe must worshippe God according to his worde pag. 39 Popish satisfactions are not warranted by Gods worde pag. 179 The worde of God is a great vertue pag. 356 The cause why the worde of God is despised pag. 357 Wrong VVee must absteine from wrong and iniurie pag. 72 Against wronge and oppression pag. 92 FINIS FRVITFVL INstructions and necessary doctrines meete to edify in the feare of God 1 The foundation of our saluation THE holye Ghoste saith by the mouthe of the Apostle Paule in his seconde chap. vnto the Ephesians Eph. 2.8 Col. 1.19 that wee are saued by faith For we know not that God is our father we knowe not that we are reconciled to him but onelye by the preaching of Faith whereby we lay holde on the promises of the gospell and wherein God sheweth that he is well pleased toward vs through our Lord Iesus Christ And thus we attain to the possession of our saluation by faith and yet there is none that giueth vs faithe but God onelie Phil. 1 29. the reason wherfore he giueth it vnto vs is this because it hath pleased him to chose vs before we were made yea before the worlde it selfe wa◠made as the Apostle sheweth in the firste vnto the Ephesians In which place vers 3.4 1. Pet. 1.2 he setteth that before vs which is or ought to be most familiar and knowne vnto vs as namelie that God hath made vs pertakers of heauenly blessings in Christ Iesus and that forgeuing vs our sinnes he sheweth that we are acceptable vnto him and that hee hath taken vs to bee hys children 2 The cause of our saluation is the mercie of God IN the saluation of the godlie there is nothing to be sought for aboue the goodnesse of God For seeing we are all comprehended in this race of Adam whiche hath nothing in it but corruption and sinfulnesse and therefore wholly subiect vnto Sathā what goodnesse is it that God canne finde in vs And what can hee fores◠in vs but onlye sinne Eph. 2.3 So that is is certaine that God doeth not choose men to take them into the number of his children because hee foresaw them to be better then those whiche he forsooke and reiected Deu. 4.37 7 8 Psal 44.3 Io. 15.16 Act. 13.48 but it muste needes be that his goodnes and mercie bare the cheefest swaie herein without any other consideration Of his owne free mercie and grace of his owne will in Christ his sonne he hath chosen and preferred vnto life whom hee will haue to bee saued and accompted among the iust Before the children were borne and when theye had neither done good nor euill that the purpose of God might remain according to election not by workes Ro 9.11.12 but by him that calleth it was saide vnto her The elder shall serue the younger Hee hath chosen vs in himself Eph. 1 4.5 1. Pet. 1.2 before the foūdation of the world was laid that we should be holie without blame before him in loue c. Seing then that the mercy grace of God do go before election as the cheefest cause thereof it is manifest that all the works of the Law and deserts whatsoeuer are excluded Iam. 3.8 Mat 3.9 whether they go before faith or followe after The Lorde your God is God of gods and Lorde of Lordes Deu. 10 17. Act. 10.34 Iob. 34.9 Eph. 6.9 a greate God mighty and terrible which accepteth no persons nor taketh reward Howe much lesse to him that accepteth not the persons of Princes and regardeth not the rich more then the poore for they be al the workes of his hāds 3 God hath not elected euery one THe Lord is debtor vnto no mā It is of his free mercye whatsoeuer he giueth vnto man He may bestow his benefits vpon whom he wil. I wil shew mercy vnto whom I will shewe mercie Ex. 33.19 and I wil haue compassion on whom I wil haue cōpassion In the which wordes he noteth the highest cause of bestowing grace namelie his voluntary decree and withall hee insinuateth that hee hath appointed his mercy peculierlie for certaine and yet God in reiecting whom he will is not onelye without blame but also wonderful in his wisdome and iustice Ro. 9.17 Ro. 9.21 Hath not the potter power of the claye to make of the same lumpe one vessel to honour and another to dishonour The causes of reprobation are hidde in the eternall and vnsearchable counsel of God the righteousnesse whereof we ought rather to worship thē curiously to seeke after Whatsoeuer is in any creature it is the ministerie of the power of God The faithfull being vessels of mercie are made instruments to set forth the mercy of the Lorde and the reprobate being vessels of wrath are predestinate to shewe forth the iudgements of God and both the one and the other to his euerlasting glorie 4 Gods election muste not bee a cause of negligence IF God hath bestowed any grace vppon vs and hath assured vs of our saluation in Christ by meanes of his holye spirit yet must wee not thereby take occasion to be secure and negligent Eph. 2.10 1. Pet. 1.13 14.15 1. Thes 4.7 Tit. 2.11 12. but rather bee stirred so much the more earnestly to walke in holinesse and to attaine vnto that whereunto God calleth vs. And although it consisteth not in any mortal mans power to disapoint the councel which God hath established from aboue yet if wee be carelesse we do asmuch as lieth in vs to make of none effect the purpose of God 5 Sathan is a continuall enemie to them that feare God IT
account it straunge that vnder one speciall kinde of obedience to be yeelded to al superiours the whole is comprised For this was not done because God could not speake it in other manner but for our profite and instruction For when wee see that God abaseth himselfe to our rudenes and that hee speaketh according to our capacitie it taketh from vs all excuse remoueth al pretences whatsoeuer and euerie one is bound to order himselfe aright Gen. 6.5 cōfessing that there is nothing which hindereth vs from doing our duties but that we be rebellious against God wil not beare his yoke 51 Of Magistrates and how we must obey them PRinces and Magistrates do not rule for their owne cause but for the common profite neither are they indued with an infinite or vnlimited power but such as is tyed to the health of their subiectes They are bound to God and men in their principalitie Deu. 5.16 Deut. 1.17 16.19 Leu. 19.15 1. Sam. 16 7. Pro. 24.23 Ia. 2.2 vnto God they must giue an account seeing he hath aduaunced them to so great honor and hath placed them as it were in his seat and will haue them gouerne as it were in his person So did Moises and Iosua giue the iudges which they made wel to vnderstand ye shal haue no respect of persons in iudgement saith Moyses but shall heare the small as well as the great ye shal not feare the force of man for the iudgement is Gods And therefore it behoueth Princes and Magistrates to take good heede to themselues knowing that God wil haue an account of them and they must appeare before the Lord Iesus to giue an account of their office which they haue executed They ought to imploy themselues in this that their subiectes be maintained and kept in good peace that euery man may quietly enioy that which is his own that no man be oppressed put to wrong that they themselues stand for right and equitie without accepting of persons Deu. 27.19 Ex. 23.3 that there be no partialitie nor fauour vsed no hatred nor reuenge shewed and that there be an honest and indifferent dealing betwixt man and man that our liues be honest and seemely not dissolute and lawlesse but especially and aboue all that they maintaine Gods honor and pure and true religion according to his worde For as much therefore as the magistrates are appointed to maintaine the state of mankinde and to be their protectors it is great reason that we pray for them and with all humblenes and reuerence submit our selues to their lawes and decrees being not repugnant to the will of God reuealed in his word for otherwise we shall resist the ordinaunce of God 1. Tim. 2.12 Ro. 13.3 and shew our selues to bee publicke enemies of mankind 52 The exposition of the sixt commaundement IN the second commaundement of the second table the Lord our God doth not onely giue vs a lawe to restraine our outward deedes but principally to bridle the affections of the mind He teacheth vs that vnto this knitting together by honoring ech other we ought to bring with vs a singular care of preseruation to bee spread forth vnto euery one He forbiddeth vs all hilling fighting and quarelling Deut. 5.17 Exo. 20.13 Gen. 9.6 Mat. 5.39 Col. 3.13 Leu. 19.17 19. Mat. 5.22 1. Ioan. 3.85 Pro. 20.22 Ma. 25.35 Esay 58.7 Luk. 6.27 Mat. 5.44 Leu. 9.17 reproches mocking and such like He forbiddeth all killing in heart that is all anger malice and desire of reuenge He commaundeth vs to preserue life by exercising the workes of mercy and compassion towardes our brethren and towardes our enemies to loue one an other inwardly in hart as our selues Our Sauiour Christ maketh this exposition of this commaundement Mat. 5. in which place also he teacheth that we must seeke to be agreed with our aduersarie that we must not striue in the law and therfore much lesse assault our neighbours with violence Of these matters the Apostle Paule entreateth more at large 1. Cor. 6. Eph. 4. Ro. 12.17 18.19.20 Num. 35.16 c. The Lord in the lawe accurseth him that taketh reward to shed innocent bloud With murthers the liuely image of God is blotted out and therefore this bloud asketh vengeance at Gods hande and peace is not graunted vnto that lande that maintaineth murtherers vntil it haue drunke their bloud 53. Anger is to be auoyded with hatred and enuie SVch men as be geuen to anger are also cruell Gen 4. 27. Exo 14. 1. Sam. 18. 2. Sam. 15 2. King 12 as we haue example by Cayne Esawe and the brethren of Ioseph A man that is furious is like vnto a floud of water that descendeth with raging as we may see in Pharao Absolon and Roboam Anger is cruell and wrath is raging but who saith Solomon can stand before enuie whereby he giueth to vnderstand that the company of the wrathful and furious man is verye hurtfull and daungerous Pro. 27.4 and therefore that wee should not desire the same but should rather shunne and auoyde it And for as much as we desire not that anie should flye our company as from cruel and wrathful furious and vnmerciful men and also that we would not haue our neighbours to bee such towardes vs Eph. 4.31.32 Col. 3.8 let vs learne with S. Paule to put frō vs al bitternes anger wrath and such like The angry and wrathfull are very daungerous but the enuious are farre more cruell and greater transgressors of this commaundement for besides crueltie and raging the which may be corrected in the angry and wrathfull the enuious is ambitious and arrogant a dissembler purposing malice obstinate and hard of heart against his conscience so that they are altogether without reconciliation as we may see in the Scribes and Pharisies against our Lord Iesus Christ Wherefore let vs take diligent hede not onely of the enuious 2. Pet. 2.1 but also that we our selues enuie not that wee bee no murtherers backebiters nor violent oppressors that wee eschewe anger hatred and wrath and liue in godly peace and quietnes with our neighbours according to the will of God Angry words and thoughts forbiddē in this commaundement THe Lord is not onely carefull to haue obedience from our handes but also from our thoughts and tongues so that both thoughtes and wordes must come vnder subiection vnto him Io. 4.24 that neither of thē be infected with malice which the Lord so hateth and abhorreth For we must interpret the law according to the nature of the Lord who is the law giuer Man by reason that hee onely seeth the deede and cannot discerue of the heart maketh lawes for the outwarde doinges and punisheth thē alone without proceeding further Act. 1 24. Ro. 8.27 1. Th. 2 4. 1. Io. 3.20 1. Io. 3.15 but the Lord who searcheth the harte and reynes maketh lawes for it and punisheth euen the consent of the hart going
of Israel the punishment of this sinne of fornicatiō which was so fearful among the people of Israell is brought in of the Apost P. to bring all men to such fear of God as may restrain them from it Neither let vs commit fornication 1. Cor. 10. saith the Ap. as some of them cōmitted fornicatiō fel in one day 23000 The life of man beeing so pretious vnto our heauenly father as it is it cannot be a smal sin that prouoketh the Lord to proceede in iudgement euen to the death of so great a number therefore is this notable punishment not without great reason ioyned to fornication which was the cause therof For commonly this sinne is little regarded hauing natural infirmitye set beside it in the vsual speech of mē to hide it withall But the holy Ghost doth not so match it in his speech hee doth not set before our eies in a cloak of natural infirmity wherby we shold the lesse feare it but putteth vpon it the garment that indeede belongeth vnto it euen a cloake bathed with the blod of 23000. There is a great difference between these two cloakes the one is far vnlike the other In the eyes of the holy Ghost this sin is fearfully stayned with much blood in the sighte of fornicators there is nothing in it with is not natural kindly so diuers are their iudgements and so great is the disagreement of their opinions The Apost P. reasoneth against fornicators by the worthinesse of our bodies 1. Cor. 6.16 which are the members of Christ Do ye not knowe saith he that he whiche couplth himself with an harlot is one bodie For two saith he shal bee one flesh Certain it is that the body of ā harlot can be no member of Iesus C. And the fornicator by the testimonye of the Apost is become one body with her Gen. 2.24 Mat. 19.5 Mar. 10.8 Eph. 5.31 hauing the same coniunctiō with her in wickednesse that the husbande hath with his lawfull wife in holines and by the appointment of the Lorde There is great cause therefore why the holy Ghost should so earnestly perswade vs to fly fornication making that sinne aboue all other to offende against his owne body whiche doeth commit it 59 Of maried folkes ADultery and fornication beeing forbidden the godly louing and chaste life of married folkes must needes be commanded Which that it may be performed almightie God requireth of his children that they do match themselues with such as feare him and serue him after his worde Such hath he promised to blesse As for those that marry for riches beauty and such outward things when there is not the feare and true worshippe of God ioined withal Ps 128. Gen. 6 2.3 they haue alwaies tasted of most greeuous plagues from the hand of the Lord. Moreouer wee knowe that if any thing must be kept holy in the whole life of man it is the faith which the husband plighteth vnto the wife and the wife promiseth vnto the husband All contractes and promises which wee make must faithfully be obserued but if we make comparison we shall finde that mariage not without great cause is named the couenant of God Solomon sheweth by this worde Pro. 2.17 that God beareth rule ouer mariage hauing it vnder his garde and protection And for this cause if the husband breake his promisse whiche hee hath made vnto his wife he is not periured onelye towards her but towards God Deut. 5.18 Ex. 20.24 Asmuch is to be said of the wife that she doth not onely wrong to her husband but to the liuing God For vnto him shee is bound inasmuch as God wil haue the care of mantayning mariage whereas it is ordeyned by him and he himselfe the author of the same Therefore when we heare this worde adultery we ought to holde it as execrable and accursed and let vs know that except we be sober continēt Heb. 13 4. chast and modest God hath vs in great hatred and our life is infected before him For if our persons are counted pretious and our liues held deare in his sight he will also that the loyalty and mutuall faith which ought to bee betweene the husband and the wife be in price and estimation Mat. 5 28. Tit. 1.15 that suche an honorable and holy thing as mariage is be not set forth vnto reproche And this ought to teach vs that God wil not haue a man to cast an vnchastey vpon the wife of his neighbor beecause God hath already coupled her vnto her husband he will him to bee her shadowe and that when we think on euil and set our mindes on anye vile lust we ought to stand in fear of that sentence which is pronounced by the holy Ghost as namely that GOD wil take vengeance on al them which violate and defile the holy coniunction which he hath set foorth in his owne name 60 Of mariage and why it was instituted Seing that in lawful mariage there is Gods blessing it is manifest that in whoredome there is nothing but cursednes Wherefore wee muste not delight in whoredome but rather abhorre it Ps 128. seeing that therein there is nothing but wickednesse and euill successe whereas in mariage there goeth a blessing They which are maried must not with all greedinesse followe the lusts of the flesh and their sensuality taking their pleasures and desirs after their inordinate concupiscences but the ioye that the faithfull maried folkes ought to haue is that they should confes that it is God that hath knit them together for to be vnited in such wise that the one should not desire to be seperated from the other but that in this vnion man should knowe that it is not good for him to liue alone and therefore should loue his wife whom God hath geuen vnto him to be with him and to helpe him the wife also to knowe that she hath bene taken out of the side of man and therof made a woman that she might bee an helper to man and therefore should geue her selfe wholly to obeye her husband That they should confesse that they are in a very honorable estate as the sonne of God hath well declared and that it commeth not from the inuention of mans braine but from the most auntient institution of God Also that God hath made them pertakers of marriage to the ende they should possesse their vessels in honor and sanctification and not in filthinesse and vncleannesse Likewise if they haue children they shoulde acknowledge that they are the instruments whereby God doth increase his Church and the greater number of children they haue let them reioice Let them reioice so much the more cōfessing that the blessing of God is the more vppon them and that God doeth greatly honor them when they are made fathers and mothers of so great a flock They that want this knowledge and vnderstanding and which doe not so reioice though they be maried that they
vnfaithfull vnto GOD and to his Church we shoulde be like them which suffer the sheepe to be deuoured in sparing the Wolues 73 Of true and false witnesses VVHEN we witnesse or speake truth against the wicked for to send him to death though we saue not his life Yet do we not cease to be true witnesses and to saue liues For in purchasing the punishment of the wicked wee are cause that diuers doe liue in peace and reste and thus doe wee preserue and saue liues the which is a very acceptable thing before GOD who will haue the Magistrates to punish the malefactor Deu. 17.9 Ro. 13.3 i. Tim. 2.2 vppon the othe of two or three witnesses that the euill being purged we might lyue in peace Nowe if the Lorde be carefull of such temporall and corporall sauing and preseruing Let vs vnderstande that by a farre stronger reason he taketh care for the spirituall and eternall sauing of liues as he hath alwayes shewed when he raysed vp true men which haue geuen themselues to shew the way of trueth vnto his people as were Noah Abraham Lot Moyses Iosua the iudges the holy kings and Prophets And not content heerewith Hee hath sent his owne sonne who not onely was a true and faithful witnes for to preache deliuerance as a minister and seruaunt but by himselfe hath made the purgation of our sins sheading his moste precious bloode for the eternall redemption of our soules And if the deliueraunce of our soules be so pretious before God Heb. 1.3 9.12 Ro. 8.32 that he hath not spared his owne sonne It folloeth therefore that we must be careful thereof before all other thinges Otherwise we are great contemners of God and renounce to be saued and redeemed by Iesus Christ the which is to do him great iniury and consequently to put our soules in bondage with the Deuill Nowe for to be carefull of our deliueraunce we must as Iesus Christ hath sent vs his Apostles and disciples for to be true witnesses vnto vs and asmuth as lay in their ministerye haue deliuered vs from death and dānation euen so still now we shoulde demaunde of him such Pastors and Ministers which wil be true witnesses and declare nothing vnto vs but the pure word of God to the which if we cleaue by faith repentance 2. Tim. 4.3 Io. 8.44 they shall deliuer our soules But as they are the most profitable witnesse which preach vnto vs Iesus C. euen so the most exquisit deceiuers ar they which vnder the shadow of religiō do set forth mens traditiōs doctrines of diuels vaine speculatiōs and subtil questiōs For such so much as they can do shut vp the kingdome of heauen from men and doe deliuer them vnto the Deuill 74 Wee muste not vpholde the slaunderer but beare with our brethrens infirmitie IN the worde of God not only those are charged with this sinne of false witnesse that first set on foote and erect a false tale to the discredite of their neighbour but those also that by their approuing of it and eares willingly opened vnto it doe vphold the same For notwithstanding it were set vp yet must it of necessity fal down againe if it shoulde finde none that would by the receiuing and approuing thereof vnderpropp it and as it wer lende their shoulders vnto it Therfore it is said by the holy Ghoste in Exodus Thou shalt not receaue a false tale Ex. 23.1 neither shalt thou put thy hande with the wicked to be a false witnesse It shall not excuse vs that we were not the first authors of it neither yet that many aswell as we did beleeue it but we are taught to take heede how we giue credite to report euen strengthened with the approbation of many whereof notwithstanding wee our selues haue no certayne knowledge that we be not so hasty to giue sentence in our hart and much lesse in place of iustice vse our testimonye against any vpon no sufficient ground moued onely by the speech reportes that runne abroad We are taught neither to goe nor ioyne with the mightie to witnesse a false matter for fauour or feare neither yet vpon a kinde of foolish pittie to honor the poore and to ioyne with them in their vniust cause so pretious woulde the Lorde that the regarde of his trueth should be It is not lawfull for vs to agree with any against God And as for the easie eare that so soone receiueth the slaunderers report the holye Ghost geueth the medicine for it in the prouerbes Pro. 25.23 As the North winde saith he driueth awaye the rayne so doth an angry countenance the slaundering tongue It is the ouer good entertainement that the slaunderous tongue findeth that cherisheth it for the heauie countenance driueth such guestes cleane away It is forbidden as a sinne against this ix commaundement to blaze abroad the infirmities of our brethren and therefore wee must admonish one another and so to hide sinne and iniquitie we desire you brethren saith S. Paule admonish them that are vnruly 1 The. 5.14 comfort the feeble minded beare with the weake be patient towardes all men It is forbidden to expounde thinges that might bee well taken into the worse parte and for some litle blemish to deface the whole It is commaunded vs to shew foorth our zeale against sinnes that be alreadye rype in our selues Mat. 7.3.4 and to turne it that way to be reuenged vpon them when it woulde be so gladly occupyed in suspecting and surmising euil in others which either is not so at all or at the least not so cleare as in our selues So that alwaies this bee our rule from the sight of our owne sinnes to proceede to the reprouing of others 75 The exposition of the last commandement IN the former commaundementes Ro. 7.7 Ge. 6.5 8.12 God would suppresse our will and affections but in this tenth commandement in playne wordes hee forbiddeth all inwarde desire whatsoeuer is vnlawfull to be done as the rebellion of the flesh all corruption of the olde man all blot of originall sinne he vtterly inhibiteth al euil thoughts light motions sodaine affections yea though we neuer fully purpose them neither consent willingly to do them Pro. 20.9 Ro. 7.23 Ep. 4.22 Col. 3.9 Ro. 6.6 Concupiscence wherewith wee loue our selues and seeke our owne cōmodity only not caring for others and are wholy in our nature corrupted is the very selfe same vice or originall sinne wherunto we are borne or subiect God requireth of vs holines and cleannes and not onelye outwarde righteousnes of works but the mind spirite and the powers of the mind perfection and holines such as he him selfe is indued withal And because that al mē are corrupted therfore vnperfect by nature in mind thought also in it selfe by this commaundement we are all conuicted and found guiltie of sinne before God as is more at large taught in the seauenth and eight chapters of S.
Paules Epistles vnto the Romaines 76 What is ment by the word couet TO couet sometimes importeth the will which is in a maÌ„ as wheÌ„ one shall cast his eye vpon the goodes of his neighbour if he shall be tempted to couetousnes and that he norish such a temptation in him and geue himselfe the bridle sinne then hath wonne so much Ex. 20.17 Deu. 5.21 that he hath a resolute will in him that he coulde wish well that the same were his This is one kind of desire which importeth withall a will when a man shall consent vnto sinne and if he had the meane he would put in practise his wicked will and purpose which he hath conceiued Now such wicked desires haue bene already forbidden Deu. 5.18 19. Ex. 20.14 15. when it hath bene said Thou shalt not steale thou shalt not commit adultery For God hath not onely forbidden the acte of fornication and stealing but to desire and lust after either the wife of another or his goodes and substaunce But there are other desires and lusts to the which we cleaue not at all to consent vnto them which oftentimes tickle and stirre vs vp and wee perceiue some motion in vs which is against God and is rebellious to the integrytye and vprightnes which is conteined in the law and such desires are forbidden in this place For God not without cause hauing condemned all euil desires and affections annexeth that this is not yet such a perfection as hee requireth but wee must know that euery affection which stirreth vs vp vnto euill although wee conclude not anye thing within our selues neither rest our selues vpon it that if onely a concupiscence forceably breake forth in vs and wee striue therewith that this is a sinne committed and wee are culpable before God And thus we see what integrytye the Lorde requireth of vs in this commandement Deu. 6.5 Mat. 22 37. Mat. 12.29.30 wheÌ„ hauing forbidden wicked desires he adioyneth that both our sences and mindes must bee locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holines that we be not moued or driuen either on one side or other by any wicked passion to desire either the goodes or the wife of another 77 What is ment by the word neighbour BY the word neighbour God meaneth not onely our kinred and frends at whose hands we hope for some profit and aduauntage or which haue deserued some recompeÌ„ce at our hands but hee wil haue vs to haue an eie to the coÌ„moÌ„ aliaÌ„ce which he hath set among vs for therfore are we all formed after his Image and beare his marke Deu. 5.21 Ex. 20.17 Luk. 10.29.37 Pro. 27.10 Besides this we bee al of one nature the which ought to hold vs in true vnity and brotherlye loue but many make themselues vnworthy of it for some be ful of wilines and malice some are full of pride othersome are ful of harmefulnes so that asmuch as lyeth in theÌ„ they do cut off themselues from the araye and coÌ„pany of neighbours yet notwithstanding although men deserue not â—o be counted and taken for neighbours yet in bearing them loue wee shewe it is good reason that God should ouerweigh our owne naughtines Such as are our enimies labor to deuour vs do notwithstaÌ„ding not cease to be our neighbours in respect of the order that God hath set And for the same cause also our Lorde Iesus Christ telleth vs that it is no charity to recompence him that hath done vs a good turne or seruice nor to loue those whoÌ„ we like of Mat. 5.46 Luk. 6.27 Act. 7.60 1. Cor. 4.13 or at whose haÌ„ds we looke for some profit For the heathen do asmuch as that commeth too but they do it not to obey god and his law and when we haue regard of our owne profit it is rather a louing of our selues then any point of charitye For the markes that charity shooteth at are god and the communion or felowship that ought to be among vs then it is a true proofe that we are desirous to loue God when we endeuour to do good euen to them that are vnworthy of it But because we are very far from the perfection of the law it behooueth vs to fight against our owne nature that we may obey God For the true exercise of christianity is to acknowledge and bewaile our own sinfulnes and infirmitie in discharging our duety towards God and therupon to labour and endeuour to winne of our selues from day to daye so as our lustes maye not ouermaister vs but rather that God may haue such superioritye that in stead of louinge our selues we may labour to imploy our selues in doing good wheresoeuer he calleth vs. 78 We must applye our thoughtes delight and desires to profit our neighbour THe lord our god commandeth vs to bring our desires thoughtes and delightes vnto the good and benefit of our brethren and that wee bring not onely handes to do well to our neighbours but also heartes thoughtes desires lusting longing and delighting therein according as the Apostle testifieth of himselfe that hee was delighted with the lawe of God according to the inner man whereunto accordeth the holye Ghost by the mouth of Salomon saying Pro. 21.15 It is ioye to the iust to doe iudgement Manie haue beene brought to doe outward things in themselues good which neuer had any ioyefull desire in them to glorifie God with them but the holy ghost worketh in his not only a change of workes Ps 51.10 but also an alteration of thoughts desires delights that their desires may be holden within that which is good wherin it behoueth a Christian to be carefull Deu. 29.4 eueÌ„ thus to transforme his delights not taking it sufficient if hee shall haue brought theÌ„ at any time froÌ„ that which was euill vntill he haue ioyned them to that which is good Wherfore let our care be encreased this way let vs be far froÌ„ thinking that the grace of god only reacheth vnto the deede and full consent letting desires and thoughts take their libertie in their corruption but we must confesse as the truth is that his grace not onely brideleth thoughtes from rushinge into that which is euell but also giueth them a sweete taste in that which is good and holdeth them greatly thereunto Wherfore let vs seeke after the grace of God not only to season our deeds but also our thoughtes and delights therewith that our studie thoughts may be occupied in that which is acceptable vnto him 79 Concupiscence restrayned by the Papistes THe Papistes doe restrayne this worde of concupiscence to those euill affections desires which import a resolute will and full consent the which is against the natural sence of Moyses and yet is it a doctrine fully concluded among them And although they cannot deny that to be pricked and prouoked with an euell and wicked desire is a damnable
sometimes sorrye 1. Sam. 13 11. and that hee repenteth himselfe it is not as though GOD had anye such passions and affections of man But the holy Ghost applieth himself to our weaknesse because wee cannot comprehend God in his incomprehensible Maiesty 87 God hath his elect in all countries VVHereas it is saide that God will haue all men to be saued the meaning is not that God wil saue euery particuler man 1. Tim. 2.4 Ttt 2.11 but it is to be vnderstood of all countreyes and of all nations so that whereas in times past he chose but one certaine people to himselfe now he hath his elect in all places his mercy is shewed to all the world The promises which were giuen to the Iewes onely are now stretched vnto the Gentils which were separated from God Eph. 2.12 and cut of and banished from all hope of saluation 88 The foundation of God abideth sure WHen we see such turnings that they which seemed to be forwardes in religion do giue back and withdraw themselues from the kingdome of heauen 2. Tim. 2.19 yet for all that wee must not thinke that the Church is deminished And although the number of them whō we thought to be faithfull is by this meanes smaller yet let vs be assured that how soeuer the world go there is a sure foundation God will alwaye keepe his church and there shall alwayes bee some to call vpon him and to worshippe him Ps 72.5 and this may be sufficient for vs for asmuch as our saluation is so surely setled vpon the grace of our God in that it hath pleased him to choose vs before the world was made and so to account vs among the number of his children Ep. 1.4 89 We haue no power in our selues to serue God EXperience teacheth vs verye euidently that wee haue such imbecillitie and weakenes in our selues Ps 46.1.2 that we are not able to continue in the seruice of God vnlesse wee haue a greater strength then is to be founde in our mortal nature For such is our frailty that we are ready to fall at euery step and moreouer the deuil ceaseth not to assault vs daily which importeth that we could not bee able to resist him vnlesse wee had an higher vertue But God who seeth our imperfection doth not at any time bring vs out to combats but therwithall he giueth vs sufficient strength to withstand them 1. Cor. 10.13 and also our Lord Iesus Christ hath receiued al vertue power to fortify those that are his that they be not forsaken and yet notwithstanding we must prepare our selues to an inuincible courage if so bee that we will go on with our vocation and calling Mat. 28.18 but they especially that must lead the way to other I meane the ministers of the worde of God they haue neede of this heauenly helpe for Sathan wil more fiercely more dāgerously bende his assault towardes them then towards any other 90 God wil trie and proue our hartes WE muste not thinke to serue God at our ease and rest for he wil trie and proue what hartes we haue to employ our selues to his wil. And this is the cause why he letteth loose the bridle to the wicked granteth peace and rest to the naughtye persons Ps 44.21 and on the other side suffereth his children to bee molested by them and this is the matter that wee are so often exercised and tryed but we haue the remedy at hande for the scripture sheweth vs that the grace of our Lord Iesus Christ shal be cōmon vnto vs if so be 2. Tim. 2.1 we embrace it and cast it not away through our negligence 91 The word of God abideth for euer IF we will proue our faith and obedience towards god the truth of his word must thē raigne ouer vs 1. Pet. 1.23 we must frame our liues thereafter wee must know that it is an abiding and immortall truth not flitting nor changeable it is not a temporal doctrine to serue for a season but the mynde of God was that it should be of force in these dayes and vnto the ende of the world and that the world shoulde sooner perish and heauen and earth decaye then the authoritie of the law or of the prophets shoulde bee diminished Mat. 5.18 Luk. 16.17 2. Tim. 3.15 and therefore we must suffer our selues to bee gouerned by the holye scripture referring our selues thether without seeking wisedome in any other place 92 It is not sufficient onely to read the scripture THe scriptures are giuen vnto vs from aboue not to the ende wee might haue them onely in bookes and so laye them vp as our treasure as many men do neither yet are they giuen that we might simply and sleightly read them Mat. 7.21 Ro. 2.13 Ia. 1 22. as though it were sufficient to read either that by a superstitions opinion the reading of them might be in stead of worship and diuine seruice as the papistes doe and as the Iewes continuallye do on the Sabboth dayes but they are geuen to this ende that they might be read with diligence and with a minde desirous to finde out those things which belong to true knowledge and true godlines 93 The Scripture is profitable THere is nothing in the scriptures which may not serue to our learning and institution of our life there is no vaine or vnprofitable thing contained in the oracles of god and therfore we must profit in the reading of the scripture vnto pietie and holines of life 2. Tim. 3.16.17 What soeuer is set down therin we must labour to learne it for it were a reproch against the spirite of truth Io. 16.13 if wee shoulde thinke hee hath taught any thing which were not materiall for vs to know secondly whatsoeuer is taught in the scriptures let vs know that it tendeth to the encrease of godlines For hereunto specially do they serue Ro. 15.4 as namelye to erect the mindes of men being prepared vnto patience and strengthened by consolations vnto the hope of eternall life and to keepe them in the meditation thereof 94 The scripture is diuinely inspired THe scripture calleth no man but as is well agreeing either to his nature his affections or his maners It flattereth no man although it giue very honorable names and titles to the faithfull neither blameth it anye body but vpon iust cause For the scripture is diuinely inspired and endited by the holy Ghost which is a teacher of all trueth and a hater of lyes With feare and reuerence therfore with care and diligence wee shoulde reade the holy scriptures and heare the preaching of the Gospell for therin doth God open his mouth to giue vs wisedome Io. 4.24 And we must not imagine any carnall thing of God seeing hee is a spirite we must not resort to the preaching of his worde and to the publicke prayers slacklye or for customes sake or to auoyde the danger
stoutly in sight against all the impedimentes of their Faith Thus also Paule commaundeth vs to doe 2. The. 3 13. that wee bee not weary of well doing And in an other place he saith 2. Tim 2.5 that no man is crowned except hee striue lawfully Wee must therefore beare all things with a bolde minde and stoute courage which the Lord shall lay vpon vs. 109 The dutie of Christians IT is the parte of Christians so to liue so to behaue themselues and so to suffer all thinges that Christ onely may be the cause of the hatred and persecution which they suffer and then this is and ought to bee a comforte vnto vs that if wee suffer for Christ then are wee his then shall wee say with the Apostle Paul Wee labour and are rebuked because wee trust in the liuing God 1. Tim. 4.10 which is the sauiour of all men especially of those that beleeue This is a great consolation and comfort that how great soeuer the dangers bee if faith bee present it is able to lift vp a discouraged harte For hee that onlye continueth to the ende committing himselfe vnder the tuition and protection of the Lord He I say at length shal be safe although he bee deliuered to the deathe and hated of all men Ma. 10.22 This safetye and health is promised not by resisting but by suffering as the Lorde doeth plainely declare Luk. 21.19 By your pacience saith he possesse your soules The which containeth a woonderfull consolation They whith fight vnder princes are doubtfull of the victorye but Christe promiseth victory without all doubte to them that fight to the ende Let vs not therefore feare or doubt to fight for the glorie of the Lorde Mar. 13.13 althoughe the whole world rise against vs beecause an happye and prosperous ende is promised vnto vs of Iesus Christ the sonne of God which is a faithfull keeper of our saluation if wee continue 110 The Fruite of our communion with the death of Christ IF Wee bee Christians then muste appeare in vs the signe of our Communion with the deathe of Christe whose fruite is that the flesh be crucified with all our concupiscences Ro. 6.8 Howbeit we may not therefore count this communion as none because as yet wee doe feele some reliques of the flesh to liue in vs But wee are continually to study for the encrease therof vntil we are come vnto the marke For it is well if our flesh bee continually mortified and wee haue well profited when the fleshe being subdued hath yeelded to the holye Spirit And there is an other communion of the deathe of Christ whereof the Apostle Paule speaketh in diuerse places 2. Cor. 4 10 and namely to the Corinthians as touching the bearing of the Crosse after whiche followeth the participation of eternall life Newnesse of life muste bee followed after of Christians the whole course of their whole life for if they ought to represent in themselues by the mortification of the fleshe the Image of Christ and life of the spirit That muste bee done once for all but this muste continue still Not as though the fleshe were mortified in vs in a moment but beecause wee muste not reuolte or go backe in mortifying the fleshe For if wee turne backe vnto our filthines we denie Christe Ro. 8.10 of whom wee cannot be partakers but by newnes of life 111 God is not the authour of sinne ALthough God giueth the firste mouing power and strength in all manner of actions which wee must confesse to be good as proceeding from him and ordereth and disposeth all euill Ro. 9.14 which is a peruerting of the good that commeth from God and proceedeth from Sathan and the corruption of mans nature so that he cōuerteth the same alwaies in the end to his glory and the benefit of his elect as we see in the persecution of the wicked and the infirmities of the godlye Ps 19.9 yet is hee by no meanes to be charged as the authour and cause of sinne and euill When it pleased the almightie to shewe foorth his infinite power wisedome goodnes in the creation of thinges visible and inuisible bodily and spiritually it pleased him for the illustration and setting forth of the glory of his goodnes to ordeyne that euil shoulde proceede out of the freewill of his reasonable creatures And this his ordinance is good For although euill bee naught and cursed be he that saith euill is good Esay 5.20 yet that there shoulde bee euill which is Gods ordinaunce it is excellent good The excellencie of goodnes cannot so well appeare and be knowne as by the comparison of the contrarie which is euill Therfore it is perfect good that euill should be the manifestation of that which is good we see that in all the creatures and workes of the worlde God hath ordeyned that his glorie should shine in contraries As to the intent that the beautie and glorie of light should be seene and knowne to bee such as it is he hath ordeyned darkenes For if he had created light to be perpetuall without anye chaunge of darkenes howe had it bene possible for men although liuing in the light to haue knowne the excellencye of light and so should God haue bene defrauded of the glory of so beautiful profitable and comfortable a creature Therfore euen as by darkenes we learne howe to esteeme light and by bitter that which is sweet and euery other thing by his contrarie euen so by the deformity of euil we are taught how great is the excellent comelines of that which is good and so the ordinance of God that there should be euil is perfect good 112 God cannot be accounted the cause of sinne THat the glory of gods mercy might appeare in the saluation of his elect and his iustice in the condemnation of the reprobate Ro. 9.22.23 it was necessary that there should be euil and so necessarie that otherwise there shoulde haue bene no matter for the mercye iustice of God to worke vpon for if there should haue bene no sinne nor euil Ps 19.9 wherein then should the mercie of God haue bene seene in pardoning forgiuing sinnes if there should haue bene no transgression how should the glory of Gods iustice haue shined in punishment And thus it is euident that god by no means may be coūted the author of euil which he hath not created made or wrought but ordeined that it should proceede from the freewill of his reasonable creatures for the illustration of his glory Let vs therefore tremble at his righteous iudgements who doth al thinges according to the good pleasure of his will and hath made the wicked man for the daye of his wrath and yet by no meanes is the cause of his wickednes If any man be not satisfied with this aunswere Ro. 11.33.34 he may enter further vnto the vnmeasurable depth of Gods iudgement into the which he maye rather finde an
Church is not alwaye seene Ro. 11.4 1. Cor. 6.11 This is the inuisible Church that is known to God alone and is neuer certainely truely and for the whole reuealed to man For they by hypocrisie may seeme members of this Church which indeede are no partakers of it as appeareth by the example of Iudas And contrariwise they to mans iudgement may seeme not to be of this Church which yet in Gods appointment are the certaine members thereof as euidently was shewed in the example of Sainct Paule But the visible church that is discerned of man and by outward tokens is knowne to the world may in this manner be described It is the multitude of all them bee they fewe or many which being vpon the face of the earth and called by the word of the Gospel do protest to beleeue in our sauiour Christ looking for sanctification saluation by him worshipping him according to his word Mat. 28.19 Mar. 16.15 That it is the whole multitude of al beleeuers it is euident when Christ himselfe saith go ye preach the gospel to al creatures He excepteth none therefore the grace of God benefits of his church are not tyed to any one place as to Rome to Hierusalem to Constantinople or to any other place That the number of this church may be aswell small as great Christ himselfe teacheth saying My flocke is very smal Luk. 12 32 Mat. 18 20 And where two or three are gathered together in my name there am I in the middest of thē Hereby we may learne that the argument of multitude or great nūber is not alway strong For by it the doctrine of the prophets the doctrine of Christ and of his Apostles might bee reiected which vndoubtedly were but fewe in comparison of them that misliked and reproued it That this multitude must be called by the word of the Gospell S. Paule affirmeth Ro. 10. Faith saith he commeth by hearing and hearing by the word of god Ro. 10.17 And therefore did Christ sende his Apostles to preach the gospell that therby men might be brought to the beliefe of the Church 196 The Church may erre THe Church is cleane through the grace of God in Christ Iesu and yet by her owne nature and through the manifold infirmities of the flesh which she retayneth euen vntill this temporall death she hath neede to be washed and purged For the which cause the dayly prayeth Mat. 6.12 Forgeue vs our trespasses as we forgiue them that trespasse against vs. And Sainct Iohn saith if wee saye wee haue not sinne we deceiue our selues 1. Io. 1.10 and there is no truth in vs. Wherfore being deliuered from this flesh we are made perfectly pure in the life to come free from all blemish But so long as the sainctes liue here on this earth clothed with their flesh they are subiect to many infirmities And therefore it is most certaine by this reason that the church both maye and doth erre◠although it cannot be moued Mat. 16.18 Io. 10.27 because she is grounded vpon the true rocke and soe long as she heareth and followeth the voyce of her true pastor shee erreth not 197 The name of the Church abused by Wolues THe false prophets and enimies of the truth do coulor and hide their hypocrisie vnder this goodlye name and title of the holy Apostolical and Catholicke Church wherewith they seeme gloriously to aduaunce set forward themselues as though that all their doctrines traditions and deuises of newe worship proceeded not from themselues but were established by the perpetuall consent of the Church and allowed by the sentence and interpretation of the best counsels learned fathers doctors and yet being rightly and truely examined it is nothing so Consent of the Church in deede to true and godly Preachers is not only a beautifull garment but also most necessarie that men may not faine and deuise doctrines opinions and phantasies of their owne heads but professe beleeue and teach the consent of the true Catholike Church in the doctrine that was first planted by god himself in Paradyse and after renewed and continued by the Patriarches and Prophets and so published into the whole worlde by Christ himselfe and his Apostles The summe whereof is breifly conteyned in articles of our faith teaching vs the inestimable goodnesse of Almightie God towarde vs aswell in making of the world as in redeeming mankinde by the incarnation and death of his sonne c. This faith and beleefe ought to be established and conserued by the consent of the Catholicke Church from the beginning But it is of all Christian hearts to be lamented that most wicked and rauening wolues vnder this title of the Churches cōsent do abuse the people of god bring into the church and maintaine strang worshipping of God and whatsoeuer they haue newly deuised without iust warrant of the holy scriptures and contrarye to the manifest doctrine of the Prophetes Apostles and auncient fathers of the primitiue church Yea and such they haue beene that haue most cruelly persecuted Gods good prophets and the doctrine that they haue taught For who persecuted Ieremy and the other Prophets Were they not those that sayde the Temple of the Lorde the Temple of the Lord Shall the truth departe from the Priestes Were it not they that stroke Micheas Ier. 7.4 Ier. 18.28 1. Kings 22 24. Ier. 32.3 caused Ieremy to be put in prison Who were they that put Christ to death and persecuted his Apostles Do not the Euangelistes and Acts of the Apostles declare Doth not christ giue his Desciples warning that it should be so These thinges sayeth he haue I spoken vnto you that you may not be offended Io. 16.1 They shall excommunicate you out of their Synagogues and all for my names sake 198 What ministers ought to be in the Church IT is required of al those that take vpon them the name of gods ministers that they haue a desire and zeale to bring men vnto God to follow the trace which God hath commanded al his to keepe that is that they winne the world vnto the obedience of him Secondly besides their good zeale they must also haue a certaintie of doctrin so as hee that speaketh may not take any thing vpō him nor passe his bounds 1. Tim. 4.16 1. Cor. 11.23 1. Co. 15.3 but from hande to hande deliuer the thing that is commanded him in such wise as Iesus Christ may always be heard and suffered to speake and all mouthes else be stopped sauing onely in way of hearkening that his doctrine may be knowen vnto vs. 199 The title of the ministerie and duty THe ministers of the worde are called by the holy Ghost the light of the worlde Mat. 5.13 Eze. 34.2 the salte of the earth They are called Pastors and Shepheardes they are called Husbandmen Guides Stewardes and Messengers besides manye other excellent titles giuen them in the holy scriptures 1.