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
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
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
therefore rightly doth y e Church saie He is the verie lambe of God who hath taken awaie the sinnes of the worlde who by his death hath destroied death and repaired life by rising againe And Ambrose So great was our sinne that vnlesse the sonne of God had died for vs the debters of death wee coulde neuer haue beene saued Wherefore when it is said that the sonne of man hath redeemed vs through the merite of his passion à worke of an infinite price and valor is named to wit the worke of the Sonne of man who is verie God too when it is said howe the death of Christ is à satisfaction an infinite price is proposed euen of that man who also is the onelie begotten Sonne of God And although the God-head neither suffered nor died for howe can it bee that either an vnchangeable thing shoulde suffer or an immortall thing suffer death yet the eternal person which is God hath suffered yet not in the diuine but in the humane assumed nature which coulde suffer Therefore Paul doeth saie God hath purchased the Church with his owne blood And Peter affirmeth how Christ hath suffered in the fleshe that is in the humane nature in soule and bodie And the Epistle vnto the Hebrewes doeth saie that Christ tooke part of bloode and flesh that he might destroye through death him that had the power of death that is the diuel signifying plainlie thereby howe the diuinitie coulde not suffer but flesh did and because the diuine nature could not suffer he tooke y t which could suffer And Theodoret doth saie He therfore tooke flesh that through it which coulde suffer that which could not suffer might sustaine punishment Therefore in respect of the vnion of the diuine and humaine nature in one person the price and merite of Christ his suffering is infinite for time valor and efficacie For if you respect the time it extendeth vnto all ages vnto all generations of men If you marke the valor it is able to purge the sinnes of all mankinde if the efficacie the force thereof is euident in al and with-drawen from none which doe heare the gospel and by faith repent For the death of Christ doeth abolishe alike the sinnes of Adam and of Euah and of Peter and of Paul and of such as haue bene since the time of Christ. And this is it which is saide in the Reuelation where hee is called The lambe which was slaine from the beginning of the worlde As sone therefore as our first parentes gaue credite to this promise The seed of the woman shal bruise the serpentes heade by the power of Christ his death which was then appointed to be in the ende of the world they were iustified sanctified and redeemed from eternal death By this faith Iob erected himselfe in the extreeme miseries when hee saide I am sure that my redeemer liueth And of Abram it is written Abram beleeued the Lorde and hee counted that to him for righteousnesse And Dauid was persuaded his adulterie and murder coulde be washed awaie by the merite of Christe his bloode when hee saide Purge me with Hysop and I shall be cleane And therefore in an other place he saith With the Lorde is mercie and with him is great redeemption It is great in deede because it is infinite and can not bee conteined within the bounds of anie time or estimation So that the vertue of Christ his death extendeth vnto all times and to al ages and is of sufficient force to wipe al the sinnes of al mankinde Because it is the death not of à simple man but of that man who also was the onelie begotten Sonne of God and à verie God too deliuered vnto death for our sakes as Paule doth saie Hee spared not his owne sonne but gaue him for vs all to death CHAP. 36. 1. The horrible ingratitude of man toward God for the so infinite price of his redemption 2. The causes of mans ingratitude with remedies for them THus howesoeuer wee see both of what price the death of the sonne of God is and also for whō Christ the Lorde of glorie hath suffered nowe on the otherside let vs consider howe alas vngratefull the maior part of mankinde is for the same For the Iewes Turkes and manie prophane people can not abide so much as to heare the name of Christ. For the Iewes blinded with enuie couetousnes and ambition doe interprete the benefite of Christ to be their hurt The Turkes possessed with Mahomets furie like mad men are carried tyrannicallie to abolishe the name of Christ. Manie barbarous nations with the auncientnes of error as it were with a leprosie polluted will not permit the gospel to bee founded Others vnder the name of Christe and pretence of religion to fight vnder the ensigne of satan and endeuour by the blood of saincts to hinder the course of the gospel as doth the Pope the Cardinals the mitred Bishoppes Abbats and al the rablement of y e Antichristian kingdome Manie are altogether indifferent looking for the euent that they rise-vp to that part which hath the better hand Who although they becounted gospellers and called defenders of the faith yet in trueth they bee meere Atheistes such as measure the felicitie of man by honor auctoritie wealth and pleasure Among these although some do couer the prophanenesse of their minde by à certaine outwarde ciuilitie◠yet the most part doe imitate Nero and Heliogabalus more truelie thā Christ of whō they haue their name Of this extreeme ingratitude of the world the Lord by the Prophete Isaiah complaineth on this wise I haue nourished and brought vp children but they haue rebelled against me The oxe knoweth his owner and the asse his masters crib but Israel hath not knowen my people hath not vnderstande This ingratitude also the Lord bewayleth when he saith Howe often woulde I haue gathered thy children together as the henne gathereth her chickins vnder her winges and yee would not Againe where hee saith Manie are called but few are choosen By which saying the Lorde both commendeth the infinite mercie of God inuiting all men vnto the knowledge of his sonne that by him they maie be saued and reprooueth the intollerable blindnes and ingratitude of verie manie men who as if they were mad laie violent hande vppon the Phisition that woulde heale and set vpon him as if hee were an enemie rendring for life and celestial promotion offered death and euil wordes This ingratitude is by so much the greater as the benefite is greater that is contemned So that it is worthie the euerlasting hatred of all the chaste Angels and electe of God If you respect y e heaps of wicked men smal is the nūber of them which esteeme the benefites of Christ as they ought Who I beseech you can sufficientlie bewaile with teares this phrensie of mē But of force it must be some detestable euil thing which can with-draw
euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience vâ—der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlinesâ— of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or coÌ„uince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatioÌ„ theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct meÌ„ out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For
want of good thinges feare of greater miserie I answere we must distinguish betweene the waie vnto happines and the ful fruition of the same While we liue in this worlde we are in the waie either towarde endlesse miserie or eternal blessednesse but our bodies being raised againe we shalbe either euerlastinglie miserable or euerlastinglie blessed And thereof the state of our life is saide to be either happie or wretched in respect of the euent For which cause there is no truer happines of this life than that which beginneth euerlasting happines no truer miserie than y t which leadeth vnto euerlasting miserie Wherfore Christ saieing y t such as mourne are blessed and y t such are blessed as suffer persecutiō for righteousnes sake speaketh of them which are in y e waie to euerlasting blessednes which afterward thei shal perfectlie inioie whē toge with the sonne of God with whome theie haue suffered in the death theie shal reigne in heauen Wherebie it is apparent what those phrazes of speech doe meane in which godlie men are called blessed namelie because theie are in the waie and go-forward vnto that happines which theie begin in this world Therefore saith Dauid Blessed are they which are vpright in the waie And for instruction sake there maie foure steps of this waie be set-downe of which in order we will entreate The first steppe is to haue and to heare the worde of God that is the Lawe and the Gospel of Iesus Christ. By the one namelie the Lawe we learne how miserable we are through sinne which hath separated betweene vs and our God the fountaine of true happinesse by the other to wit the Gospel howe blessed we shal be here-after if we hearken vnto the worde which pointeth vnto Christ the onelie waie to blisse Without this step none be he neuer so wise neuer so mightie so noble so rich so at heartes ease and pleasure can attaine so much as à smal hope of blessednesse Wherefore when the Lorde saieth Blessed are theie which heare the worde of God and keepe it And Dauid Blessed is the man which doth meditate in the Lawe of the Lorde daie and night Againe Blessed are theie which keepe his testimonies and seeke him with their whole heart theie doe point vnto this first steppe vnto blessednesse Philosophie and the wisedome of this world be it highlie commended yet what is it being compared to this worde which directeth vs vnto euerlasting happinesse Philosophie and worldlie wisedome what else can it do than rule this transitorie which wee cal the natural life which is contained within à verie smal compasse of time But heauenlie wisedome sheweth vs the life of grace which is immortal and the beginning of happinesse Hence then we maie see and weie the worthinesse of the doctrine of the Church which sheweth the waie vnto eternal life blessednes to al men But humane reason is much deceaued here For when it seeth manie nations of men at this daie to want the worde of God it forgeth destinies and is carried-awaie with Stoical imaginations so that contrarie vnto Gods worde it thinketh that God is an accepter of persons and wil not the saluation of al men but onelie of à fewe When this was obiected to Paul he made this answere Haue theie not heard No doubt their sound went-out through al the earth and their words into the ends of the world So that the Gospel hath sounded ouer the whole earth wherebie God doeth testifie that he would haue all men to be saued But manie at this daie neither haue neither doe theie heare the Gospel That is verie true But the reason our Lord yeeldeth where he saith The kingdome of God shalbe taken from you and shalbe giuen to à nation which shal bring-forth the fruites thereof The cause hereof in this place is expressed plainlie to be the extreme ingratitude of men toward God For when he offereth them saluation theie doe kil his ministers and abuse Christe with contumelious speeches And therefore iustlie he doth punishe them in taking the meane of saluation from the vngrateful So that the nations of men which haue not the worde of God shold not bring destinies into our mindes but these two thinges rather First that the displeasure of God against the contemners of the Gospel is verie greeuous whereof it is that oftentimes he suffereth his worde vtterlie to be taken from the vngrateful and their seede after them who together with their parentes doe foster vngodlinesse in their heartes Secondlie that being made more warie by the example of others we shewe our selues thankefull to God for his Gospel bringing forth fruites worthie the Gospel which vnlesse we doe we shal as theie are and perchance more greeuouslie be punished which thing we maie learne by the parable of the vine Nowe in what sorte we are to strengthen our mindes against Stoical imaginations touching particulars we haue else-where declared especialie vpon the 9. Chapter vnto the Romans and vpon the first vnto the Ephes. Neither do I meane that the Word simplie is à step vnto blessednes but with an adiunct namelie when it is beleeued For vnlesse we giue credite vnto the worde when we heare in the same the sound of the Gospel is to vs euen the sauour of death that is the verie waie vnto euerlasting miserie not of it owne nature but through our default and cursed ingratitude And that the knowledge of the word faith are to be ioined-together in the first step our Lord sheweth when he saith This is life eternal that theie knowe thee to be the onelie verie God and Iesus to be Christ whom thou hast sent For knowledge comprehendeth both an vnderstanding out of the worde and faith also proceeding from knowledg Therefore when it is saide Blessed are theie which heare the word must be vnderstood with a condition of faith Nowe whie the hearers of the worde and beleeuers are blessed Paul teacheth when out of the 32. Psalme he saith Blessed are theie whose iniquities are forgiuen Howe so Because theie which beleeue the word of God offering free reconciliation haue remission of sinnes theie which haue remission of sins be righteous but the righteous shal liue euen by the sentence of the Lawe an euerlasting life which theie begin in this world theie which liue an euerlasting life are blessed therefore such as beleeue the Gospel are blessed as theie which are now in the right waie and goe on toward happinesse The second step is through obedience toward God to proceede in the waie according to the rule of the worde and spirite of faith This doth Dauid meane when he saith Blessed is the man that feareth the Lorde and delighteth greatlie in his commandementes Againe Blessed are those that are vpright in their waie and our Lord when he said Blessed are the meeke blessed are the peacemakers blessed are the
vnto the Doctors of the Church for the withstanding of Satan and the gates of hel An euident example maie be seene in the Apostles whome Christ did send into the world to preach the Gospel For he sent euen rude men vnto the moste eloquent plaine fellowes vnto the subtile naked men vnto armed weake vnto the strong poore vnto mightie princes of the Empire and of other nations quiet vnto cruel persons yet theie ouer-came and spread-forth the kingdome of Christ in so much that in à verie smal time their sound went ouer the whole worlde But how came theie by such a courage Euen God gaue it them who alwaie worketh in the ministerie of the worde For beeing armed with the power of GOD theie entered battaile with the worlde And therefore Paul saith The weapons of our warfare are not carnal but mightie through God to cast-downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ. The ministers of the Gospel armed with this courage do preuaile against the gates of hel For which cause theie are pronounced blessed by reason of the infallible hope which both theie haue themselues and shewe to others This courage GOD in al ages endueth his ministers withal This the Lord gaue vnto his disciples when he saith Receaue the holie Ghoste Whosoeuers sinnes ye remit theie are remitted and whosoeuers sinnes yee retaine theie be retained Therefore the holie Ghost is that fortitude wherebie the ministers of the worde are emboldened to oppose them-selues against the gates of hel This strength of God his spirite both maketh the mindes of teachers couragious and bringeth power to the worde wherebie it taketh effect in the harts of such as heare the Gospel Furthermore this fortitude of the spirite doth giue witnes that the doctrine of the Gospel is not forged but from God himselfe For it is à great miracle that the whole world and especialie that so mightie an Empire as the Romane was could not hinder those fewe disciples of the Lord but maugre their heads theie scattered the seede of the Gospel ouer the whole worlde Martine Luther à man of holie remembrance for the space of 45. yeares through this power of the spirite opposed him selfe against the whole Romane Empire and al the kingdome of Antichrist And although at the first Luther had no partakers against so mightie an aduersarie the chiefe whereof was the Duke of darkenes euen the diuel him-selfe yet so he preuailed that all the power of Satan and rabblement of Antichrist could not diminish so much as one haire of his head Such is the valiantnes wherwith the Lord armeth his ministers But what haue al the ministers of the Gospel the holie spirite Are not manie giuen partlie to ambition ah greefe partlie vnto other sinnes What hath the holie spirite to do with ambition and wickednes A difference must be set betweene the ministerie it selfe the ministers of the Gospel In the ministerie the holie Ghost is alwaie effectualie present For what the force wherbie we are nourished is in the bread y t is the holie Ghost in y e word wherby we ar moued to beleue born-anew For the heauenly Father hath so decreed y t the spirite of the Sonne shalbe present and work both with the word in the word Hence it is y e ministers of the new Testament are caled of the Apostle ministers not of the letter but of the spirite So manie therefore as resist the worde of the Gospel whosoeuer be he worthie or vnworthie preacheth the same resisteth the holie spirite For so great à matter dependeth not either vpon the worthines or vnworthinesse of ministers Iudas preached and Peter preached and both of them baptized but the word and the baptisme was Christs in which his spirite did worke Againe the question maie be aunswered that al preachers which teach the word rightlie haue the holie Ghost but not al alike For theie whose life aunswereth to the doctrine haue the spirite as both à teacher and à sanctifier But if the life agree not with the doctrine theie haue the holie spirite as à teacher but not as á sanctifier and that through their owne fault because stubburnelie theie resist the holie spirite That holie man of God Moses he had the holie spirite not onelie as à prophecier but also as à sanctifier too Because as his prophecies were most true so was his life most holie But Balaam had the spirite of prophecie and of teaching which vndoubtedlie was the holie Ghoste but he had not the spirite of sanctification For he was ambitious and couetous for the which his owne asse vpon whome he sate rebuked him Peter had the holie spirite both of teaching and of sanctification because his conuersation agreed with the puritie of doctrine But Iudas because he was not onelie couetous but à theefe too had the holie spirite as à teacher but not as à sanctifier Because he obeied the spirite of couetousnesse that is of Sathan rather than the spirite of God Moreouer as touching the spirite of teaching it is to be noted that as there is à twofolde calling by meanes and without meanes So there is à twofolde probation of the spirite of instruction For if the calling be with-out meanes y t is by God himselfe Iesus Christ and not by men after the ordinarie manner as was the calling of the Prophets and Apostles the spirite of instruction without al doubt is y e holie Ghost himselfe whose doctrine for y t he is true is also true firme and heauenlie without al mixture of errors it hath also heauenlie miracles wherebie the trueth of the doctrine is confirmed But if the calling be by meanes then are the spirites to be tried whether theie are of God and so farre-forth the holie spirite is to be acknowledged for the teacher as what is taught is agreeable to the worde receaued from the Prophetes from Christ and his Apostles Wherefore let him be accursed of vs y t preacheth another Gospel than y t which the Apostles through the cōmandement of Christ haue preached hath y e testimonie of y e Prophets So that in vaine is the holie spirite pretended when à defection is made from the voice of the Gospel CHAP. 2. 1. The special thinges required in à minister of the Gospel 2. Howe the knowledge of Gods word is attained 3. State of wicked ministers AND IN WHOSE HEART ARE THI◠WAIES THis second mēber of the description concerning the minde and studie of the ministers of the Gospel is referred vnto their knowledge of Gods worde vnto their feeling of the same in their heartes and vnto the direction or rule wherebie the preachers of the worde should gouerne the people committed to their charge Then first of al it is required of teachers in the Church
Xenocrates maie well be applied to hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faire handes he hath but a foule heart These because they are not enimies but citizens not haters but friendes not strangers but wil be counted of the householde of the Church they doe more easilie ouerthrowe the simpler sorte than doe open enimies For it is truelie saide A sase and à common waie to beguile is vnder the name of friendship Nowe what hurt hypocrites haue done to the Church the histories of al ages doe aboundantlie declare For seeing they fight with outwarde superstition and ceremonies wherewith the rude people are moste of all moued and because they cloake their supertion with fastinges long prayers almes deeds and fained sadnes of the face they set-vppon the doctrine of free iustification and woulde obscure the same with à certaine witch-craft as maie appeare in the sectes of al monkes But against this hypocrisie prudent simplicitie must be opposed which consisteth in the knowledg of the truth in y e loue of goodnes in doing righteousnes Then by teaching the visor is to bee taken from hypocrites that the woulfe which they do hide maie appeare filthines bee seene the subtilties detected and inwarde wickednes bee knowen that all maie learne howe that the kingdome of God doth consist not in outward rites not in ceremonies not in à sained showe but in the true godlines of minde Last of all the Epicures they also insult ouer the doctrine of the Church and persecute the same preferring pleasures riches and worldlie glorie before the will of God celestiall riches and the eternall glorie of the sainctes Theie obiecte the stumbling-block of the crosse of Christ theie obiect the smal number of those which vnfaignedlie doe beleeue the Gospell theie obiecte the glorie of the popishe kingdome theie obiecte the wisedome of the aduersaries and finalie theie obiect the heresies and schismes wherewithal the Church is rent-asunder But hee which rightlie hath learned Iesus Christ and which measureth the felicitie of man not with the falfe measure of humane wisedome but by the truth of the celestial doctrine and by y e euent or ende of each that is of the godlie of the wicked wil easilie contemne all their mockes and scoffes Of this euent you maie reade in the 37. and 73. Psalmes Nowe because the doctors of the Church doe encounter with these aduersaries whose engines are ouerthrown by spiritual weapons and they breake the force of their enimies theie are saide to go from victorie vnto victorie Moreouer of the doctrine whereof nowe we haue spoken à most sweete consolation is gathered whereby the ministers of the word maie stir-vp themselues in their conflict with the fore-mentioned enimies For first they will comforte them selues in this that the cause is not theirs but the Lords Secondlie that they come foorth vnto battel being armed not with carnall weapons but with spirituall Thirdlie that they haue present with them à king or capitane vnder whome theie fight euen Christ himselfe who is the vanquisher of the whole kingdome of darkenes Fourthlie they haue an eie vnto the vncorruptible crown of righteousnes proposed before them by Christe their chiefe capitane Last of all that the ende of the fight shall bee verie ioifull and pleasant wherein God himselfe wil shewe himselfe to their eies of which thing it followeth in the description CHAP. 6. 1. The finall cause of the victorie of Christ his souldiers 2. howe God is continualie present in his Church THAT GOD IN SION MAIE APPEARE THis sixt and last parte of the present description containeth the finall cause whie the souldiers of Christ haue got the victorie namelie that God maie be acknowledged to bee the defender and keeper of his Church according to the promise The gates of hel shal not ouercome it Hitherto belongeth that praier in the 115. Psalme Not vnto vs ô Lord not vnto vs but vnto thy Name giue the glorie for thie louing mercie and for thy trueths sake Wherfore shall the heathen saie Where is nowe their God As if he saide this blasphemie of men which denie the to haue care of thy Church represse giuing-out à testimonie of thy presence in the Church And although God doth testifie his presence in y e whole world by his prouidēce gouernāce preseruation of the nature of things yet by certaine peculiar waies hee showeth that hee is present in the Church and in euerie of the sainctes as by preseruing the ministerie of his worde and sacramentes by his dwelling in the sainctes through faith by inwarde comfort by his miraculous defending thē against the rage of diuels and wicked men Of this presence these places of holie scripture doe beare recorde When the Aegyptians shal heare it for thou broughtest this people by thy power frō among them Then they shal say to the inhabitāts of this land for they haue heard that thou Lorde art among this people and that thou Lorde arte seene face vnto face c. Againe Herebie ye shal knowe that the liuing God is among you Againe That all the worlde maie knowe that Israel hath à God Againe That all the gentiles maie vnderstande howe thou onelie art God in the vniuersal earth And againe Nowe therefore ô Lorde our God saue thou vs out of his hande that al the kingdomes of the earth maie know that thou onelie art the Lord. This presence of God in the Church hath à double ende proposed One whereof vnto the householde of the Church the other belongeth vnto strangers and prophane people And as touching the godlie or of the householde of faith this is the ende of God his presence in the Church namelie that the godlie maie be strengthened in faith that theie maie praise God vnder whose winges theie are secure that vnder the crosse theie maie cal vpon God who is present before them and that through patience theie maie looke for victorie ouer the diuel and the worlde Hence commeth that consolation of great faith The Lorde is with vs feare them not And as touching those which are without and prophane folkes this is the ende of God his presence in the Church that either they maie ioine themselues vnto the true Church by repentance hauing renounced all prophanenes and impietie or if they do not so that their owne consciences maie bee witnesses of their iust condemnation For it will come to passe at the length according to the saying of the Psalme that they shall be confounded and troubled for euer yea they shall bee put to shame and perishe that they maie know that thou which art called Iehouah art alone euen the most hie ouer all the earth And as it is in another Psalme Hee shall destroie thee for euer he shall take thee and plucke thee out of this tabernacle and roote thee out of the lande of the liuing The righteous also shall see it and