example he inuited to the praieng-vnto and worshipping of that God alone euen the onelie and true God which had both giuen à lawe and ceremonies to the people also brought the Iewes out of the land of Egypt But this was it which troubled y e Iewes for that he caled God his Father whom had he denied hee should haue bin like to them that is à liar The third thing which theie obiect is the abrogation of the lawe wherein they make à loude lie For he alone both fulfilled the lawe himselfe and corrected the abuses of the Pharisies yea and alwayes euen to the death of the crosse was subiecte to the lawe The fourth whereby they saie how he spake against y e traditions of y e fathers is most vntrue But what fault is it I pray you to reprehend impietie to condemne superstition and to speake against such thinges as are manifestlie against the worde of God Is it such à crime to blame the peruerse opinion of the Pharisies whereby they place the traditions of men before the commaundementes of GOD especialie when the Lorde himselfe doth saie Walke ye not in the ordinances of your fathers walke in my statutes Saith not the Lorde by the Apostle They worshippe me in vaine teaching for doctrines the commaundements of men But this was one and à principal cause of crucifieng Iesus the Messiah fearing traditions being abolished least they themselues shoulde come into contempt among the people leese not à little of their auctoritie and so by little and little come into decaie The fifth crime is that our Lorde shoulde violate the Sabbaoth the which also is most vntrue For as the true rest of the Sabbaoth is to cease from sinne and to rest in God so the true workes are they which make vnto the abolishing of sinne and promoting of Gods glorie as were the deedes of healing which he wrought vpon the Sabbaoth And in verie deede there can be no more excellent à worke than to helpe man at his extreme necessitie If it be not lawful vppon the Sabbaoth to heale shal it therefore be lawfull to kil à man Is it lawful to drawe out an Asse falen into à pitte and shal it not be lawful on the Sabbaoth by the worde and power of God to heale à man But this people haue neither ende nor measure in slaundering The sixt crime which they laie to his charge is I can destroye this Temple and builde it againe in three daies The occasion of which his wordes was this The Iewes had required à signe of Christ of his zeale and power he therefore according to the manner of the Apostles and of his owne too sheweth them no friuolous temporarie or base signe as they required but à great à wonderful and an euerlasting signe of the resurrection of his bodie whiche should be the third daie after his death which bodie of his was more truelie and aptlie the Temple of GOD than that stonie one of Ierusalem For therein dwelleth à more proper and present God The seuenth crime which theie obiect to our Lorde is that he cast-out diuels in the name of Beelzebub the chiefe of the diuels Which fault by strong argumentes he remoueth from himselfe Matth. 12 and Luke 11. But afore I shew how the faithlesse Iewes do blemish the miracles of Christ I will in fewe wordes declare what is meant by diuine miracles Next I wil briefelie shewe y e markes wherebie the diuine miracles of Christ and of the saintes are distinguished from fained miracles of magicians and diuels For the diuel as one that hateth God and would gladlie turn vs from God by al possible meanes both by him-selfe and his ministers the magicians doth emulate the workes of God and especialie miracles because he seeth howe that thing commeth neerest vnto the diuine power which is aboue nature And therefore as by his owne natural force he is mightier so in the knowledge of the virtues and operation of thinges more skilfull than man he easelie beguileth our senses to deceaue and bring vs from the truth Diuine miracles are such as God worketh which are therefore called miracles because theie bring men into admiration For first theie bring men into the admiration of Gods power wherebie miracles are wrought Secondly through the power of God men gather that the person which doth miracles both is sent of GOD and also bringeth Gods worde for confirmation whereof miracles are shewed as moste euident demonstrations Thirdly through this consideration faith is conceaued in the minde of the doctrine albeit the maiestie of the doctrine doth exceede the reach of reason Fourthlie of credit to the doctrine springeth in the hart à confidence of the promise of y e good things which are brought by the doctrine Fiftlie who so beleeue the doctrine and hope for the promise they do loue and praise God And by miracles as it were by the hand they are led vnto the faith of their condition which is to haue felowship with God and in him to obteine an euerlasting blessednesse for euermore Sixtlie because euerie signe is à signe of somthing signed faith seeketh the analogie comparison betwene the signe and that is signed and so by comparing them together of earthlie gathereth heauēlie spiritual things of visible For the diuine miracles of Christ aboue al haue spiritual significatiōs the which y e aptlie they may be aplied shold be reduced vnto more euident sentences of scripture and notable examples that the spiritual interpretation may be agreeable to faith and consent with the principle groundes of our religion yea and also haue euident examples wherebie the matter is painted out as it were The reason whie Christe and good men would confirme their doctrine to men by miracles is this It was verie meete that faith which is of matters that exceede mans vnderstanding should be confirmed by such things as are aboue nature and contrarie vnto the vsual course of the same that men with their outwarde eies beholding such thinges to be brought to passe as exceeded the power of nature might be stirred-vp to the beholding with the internal eies of the minde that is to the beleeuing of those thinges which are beyonde reason As therefore the thinges which are subiect to reason neede no demonstration that an vndoubted faith may be giuen to them so diuine and celestial by miracles as by certaine heauenlie proofes do deserue credite Nowe the cause why at this daie miracles are not wrought in y e eies of men as they haue bin Augustine sheweth when he saith Neither be these miracles permitted to indure vnto our daies that the minde maie not alwaies seeke after visible thinges and so by the longe vse of them mankinde would waxe colde which through their noueltie was inflamed Neither ought we in these daies to doubte that theie are to be credited who when theie preached those things which
pure in heart blessed are the merciful Which formes of speech containe not as the Papistes do gesse the causes of blessednes but theie describe the qualities and studies of such men as are alreadie become the heires of the kingdome of God For the nature of faith is such that it stirreth vs in whome it dwelleth to shewe obedience vnto the Lord or as Paule saith to serue God through righteousnesse after such time as the burden of sinne is remoued-awaie from vs and we are made righteous through the righteousnesse of Christ Who is the end of the lawe for righteousnesse vnto euerie one that beleeueth So that the Papistes doe verie il when theie doe not rightlie with Paule distinguish betweene the proper benefite of Christe and our due obedience For so Paule vnto the Ephesians doth write By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes least anie man should boast himselfe This doth Paule speake of the proper benefite of Christe afterward that followeth which doth concerne our due obedience and the cause thereof For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them What thing I praie you could be spoken more plainlie The third step is when necessitie requireth to keepe on the right waie through the valeie of teares For as in the Actes of the Apostles it is saide We must through manie afflictions enter into the kingdome of God And Paul Al that wil liue godlie in Christ Iesus shal suffer persecution It can not therefore be otherwise but that the godlie going on to heauen ward must be enforced to suffer sundrie and diuers troubles This Iob doth meane when he saith Blessed is the man whome the Lorde correcteth therefore refuse not thou the chastising of the Almightie For he maketh the wound and bindeth it vp he smiteth and his handes make whole For as Paul saith When we are iudged we are chastened of the Lord because we should not be condemned with the world And Christ Blessed are then which suffer persecution for righteousnesse sake Blessed are yee when men reuile you He addeth the reason for theirs is the kingdome of heauen toward which theie goe while patientlie bearing the crosse theie folowe Christ which crosse is not the cause of raigning but onelie the waie vnto the kingdome through Christ. The fourth step is to runne the course of this life in the feare of God euen vnto the last gaspe of life Hereof spake the Lorde when he saide He that endureth to the ende he shalbe saued And in the Reuelation Blessed are the dead which die in the Lord and theie die in the Lord that departe out of this world in faith and calling-vpon God The ende of which faith as Peter saith is the saluation of soules Wherebie it is apparent that blessednes is ascribed to the aboue mentioned degrees with á condition of perseuerance euen to the ende Therefore saith Paule If you be not moued awaie from the hope of the Gospel And Christ If you abide in me and my wordes abide in you And vnto the Hebrues We are made partakers of Christ if we keepe sure vnto the end the beginning wherewith we are vpholden These are the steppes vnto life and euerlasting blessednesse because theie keepe vs in the waie vnto Christe who is the onelie waie vnto happinesse Wherfore he y t entereth into the right waie proceedeth in the right waie and keepeth à right course by night and by daie in aduersitie and prosperitie toward the happinesse before his eies is called happie because of the euent for that he goeth the right waie vnto felicitie Moreouer the bodies being dead the soules of the righteous vntill the last iudgement by the ministerie of Angels be receaued into Paradise there to enioie blessednesse with Christ according to the promise To daie shalt thou be with me in Paradise Hereof sprang that wish of Paul I desire to be loosed and to be with Christ and that voice in the Reuelation Blessed are the dead which die in the Lorde Euen so saith the spirite for theie rest from their labors their workes followe them And although this blessednesse of the soules be vnspeakeable yet it is not absolute Because perfect blessednesse is of the whole natures not of à part of man as alreadie we haue shewed as at the last daie shal come to passe the bodies being raised For which purpose there is à certaine last iudgement appointed of God in which this ful and absolute felicitie shal be conferred vpon the Saintes So that the Saintes whose bodies doe sleepe in the duste haue receaued alreadie single robes but shal not be endued with double vntil we al meete together The first robe is the verie felicitie it selfe the rest of soules in Christ. But the seconde shal be y e immortalitie and glorie of y e bodies which shal be fashioned like vnto the glorious bodie of Christ for euer and euer And so at y e length we shal perfectlie be blessed ioined to God the soueraigne blisse with perfect loue the image of God after which we at the first were made and afterwarde redeemed being reformed in vs. In this image perfecte righteousnes perfect holinesse perfect libertie perfect wisedome perfect cleerenes and glorie shall shine Dauid had respect herevnto when he saide When I awak I shal be satisfied with thine image For in this world there shal be no satietie Which thing Salomon also doeth witnesse when he saide The eye is not satisfied with seeing nor the eare with hearing By which saying Salomon doth signifie that nothing sufficeth man before he come vnto God enioie God and blessedlie to rest in him For God hath ingraffed such à desire in the heart of man that no good thing can suffice him besides the soueraigne happinesse which hauing once attained hee resteth therein all blessed So that the most perfect state of man shal be eternal felicitie the which we begin here in this life and in the life to come shall perfectlie enioie the same Hitherto belongeth that saying of Prosper The life to come is thought to be blessedlie euerlasting and euerlastinglie blessed where certaine securitie is secure quietnes and quiet ioifulnes happie eternitie eternal happines where perfest loue is no feare at all This happie state was offered in à vision to Iohn in the Reuelation For he sawe the holie citie newe Ierusalem come downe from heauen prepared as à bride trimmed for her husbande Wherein neither sorowe neither crying neither death shal bee but ioie peace quietnes and euerlasting life the walles whereof are of Iasper and the citie it selfe pure golde The temple whereof was God almightie and the Lambe the glorie of God did lighten it and the lambe is the light of
life haue sealed the trueth of God euen with their verie bloode who more worthie of credite the spirit of Satan in the hardened Iewes or the spirit of Christ who the 50. daie after the resurrection of the Lord by à visible testimonie bare witnesse of the resurrection kingdome and power of Christ What madnes is it sooner to beleeue the forged lies of the Iewes than the diuine workes of Christ whereby the Apostles did confirme the resurrection of the Lord To be briefe the sepulchre the disciples the Angels the holie Ghost the power of Christ in the heartes of the righteous and the preseruation of the Church against the marueilous rage of diuels and Tyrantes do plainlie prooue y t our Lord Iesus Christ is risen from the dead And therefore abhore we the most impudent lie of the Iewes and let vs looke for the comming of our Sauiour from the cloudes euen for Iesus Christ whom we worship as our redemer Now let vs come vnto these foure things which they saie are not fulfilled in Iesus whō we acknowledge serue as y e true Messiah which foure thinges we confesse were fore-told concerning the Messiah by y e holie Prophets of God who without great sinne are not to be suspected of vntruth in their words The first thing therefore which they obiect is concerning the time of the comming of the Messiah The true Messiah saie they shal come in the last daies But y t Iesus whō ye acknowledg to be y e Messiah did much preuēt he last dais For it is aboue 1567. yeeres since hee was borne Therefore that your Iesus is not the Messiah The maior they proue by the saieng of the Prophet Isaiah who in his second chap. speaketh after this forme of the time of y e Messiah It shal be in the last daies that the mountaine of the house of the Lord shal be prepared Lo how shamefully y e blind Iewes do offend here contrarie to the very right rule which they make thēselues and y t is this Who marketh not what is written both afore after in books he peruerteth the words of the liuing God For had they here cōpared y e prophecie of Isaiah with y t prophecie of Daniel wherin as it were with à finger by most euident words y e time of the comming of the Messiah is pointed-vnto surely farre otherwise theie would haue defined the last dayes A daie is vnderstoode three manner of waies First for the time wherein the sunne is ouer our Horizon which the Astronomers cal an artificial daie Secondlie it is taken for the space of 24. houres from y e rising of the sunne vnto the rising-againe of the same and that is called à daie natural Last of all some certaine time ordeined decreed and appointed for some speciall thing in which sense the Prophetes vnderstand it manie times Therefore when the Prophet saith In the last daies he noteth the last times that is the last age of the world distinguished frō the other ages not so much by à certaine and described number of yeeres as by à separation of thinges done in the same So did Elias distinguish the worlde into three times or ages when he saide Two thousand voide two thousand the Lawe two thousand the Messiah And therefore according to the computation of Elias the last time of the worlde is the space of two thousand yeeres Read the Chronicles of Philip Melancton Againe the last daies are oftentimes taken by the prophets for the last time of the Iewish kingdome and nation in Palestine So that the sense of the Prophet is this it shal be in the last daies not of worldlie time for who should haue reaped anie benefit by fauour so long put of surelie verie few but in y e last daies of prophecie of y e kingdom of y e Priesthod which three things ceased when y e sacrifice of Christ was finished A vaine fiction therefore is it of the Iewes which they make about the time of the Messiah inuented contrarie to their verie conscience But this they faine to delude such as are ignorant of the maner of the scripture in distinguishing times The second thing which they obiect is about y e form of the kingdom of y e Messiah promised which they verie impudentlie contend agreeth not with our Messiah Vnder the Messiah saie they shalbe no warres neither among men nor among the beastes of the feelde but soueraigne peace the mountaines being made lowe and the vallies exalted that al thinges may be streight and plaine But this we see not hitherto come to passe And therefore the Messiah is not yet come To prooue the Maior they bring foorth these and such like places of the Prophetes They shal breake their swordes into mattockes and their speares into sithes nation shall not lift-vp à sworde against nation neither shal they learne to fight anie more And in the 11. chapter of the same prophet Isaiah The wolfe shal dwel with the lambe and the leopard shal lie with the kid and the calfe and the Lion and the fat beast together and à litle childe shal leade them And the kowe and the beare shal feede their yong ones shal lie together and the Lion shal eate strawe like the bullock And the sucking child shal plaie vpon the hole of the aspe the wained child shal put his hand vpon the cokatrice hole Then shal none hurt nor destroie in al the mountaine of mine holines for the earth shal be ful of the knowledg of the Lord as the waters that couer the sea To which effect the Prophet Micah cap. 4. entreateth Isaiah likewise addeth Euerie valleie shalbe exalted euerie mountaine and hil shalbe brought low By these manie moe such like prophecies concerning y e manner of the gouernmēt of the Messiah the blinde foolish Iewes doe cōclude y t Iesus the sonne of the virgin Marie is not y e true Messiah promised by y e Prophets But against these let vs oppose an immoueable foundation whereof we will conclude that such thinges as corporaly be ascribed ought spiritualie to be vnderstoode through comparing earthlie with heauenlie thinges The foundation is this The kingdome of the Messiah is not an earthlie but an heauenlie spiritual kingdom which maie be gathered by the first promise made of y e Messiah to come For the Messiah was promised that he should come to destroie the kingdome of Satan For thus it is in the firste promise The seede of the woman shal breake the serpentes head that is the Messiah shal destroie the workes of the diuel namelie sinne and death and restore to man y e image of God which through sinning he had lost that is as Daniel doth interpret y e same shal bring-in euerlasting righteousnes and blessing vpon such as acknowledge him to be King And therefore it is
is the counsels snares and batteringes whether it be of the worlde or of the diuel cannot preuaile against the same The Church in deede compared to that huge companie of the reprobate and damned diuels is but à verie litle flocke yet continueth it vnmoueable against the force and power of all aduersaries whatsoeuer For notwithstanding manie citizens of the Church be murthered and put to sundrie tormentes yet is not the Church abolished therbie but in death it selfe theie get the victorie while theie keepe their faith and confession For precious in the sight of the Lorde is the death of his Saintes as that which is the gate vnto euerlasting blessednesse Therefore was it wel saide of Augustine The men of this worlde are vnhappilie happie but the Martyrs were happilie vnhappie For theie were for a time vnhappie but happie for euer The Prophet Isaiah compareth the Church to an Iland in his 2. Chapter For as an Iland placed in the sea although it be beaten with many a cruel storme and tempest that arise yet abideth inuincible because the Lord hath set à bound to the Sea which it cannot ouerpasse so the Church abideth safe notwithstanding manifold storms do beate vpon the same For the Lorde of Hostes defendeth and protecteth it who wil not suffer tyrants to vse more crueltie against y e same than it can wel indure or shalbe good for it As often therefore as we heare how the tyrantes of the world doe spoile the Church and murther the members of the same let vs comforte our selues with this cogitation the Lord of Hostes can not forsake his tabernacle which he hath made but wil by his diuine power and presence defende the same and withal praie we vnto this Lorde that he wil not suffer vs to be tempted aboue that we be able to beare Moreouer this Church as it is gathered by the word of God so wil it faithfulie reteine y e same without al corruption It knoweth how Christ alone is to be harkened vnto in the ministers of the Gospel And that is it which the Lorde him-selfe doth saie My sheepe heare my voice for theie knowe not the voice of strangers This is à special note wherebie the Church of Christ is distinguished from other assemblies By whiche we are admonished to shunne false-christes and false-prophetes euen as we would the verie diuel him-selfe For this alwaie is the scope of Satan namelie that despising the voice of the Lorde we should hearken vnto him For as he enuironed our first parents by sophistrie and deprauing the worde of God so alwaies he laboureth to entrap the Church after the same sorte and maner And therfore it standeth vs vpoÌ„ aboue al to listen-vnto the voice of our sheepheard despising the voice of strangers by whom the diuel speaketh So then when the Papistes doe bid vs to heare them let vs answer that Christ our shepheard hath commanded to heare his voice onelie and to content vs there-withal This voice of our shepheard is comprehended in the writinges both of the Prophetes and Apostles and that not obscurelie but plainelie as touching the ground of our saluation When the Pope doth bid thee to cal vpon saintes shunne him as the serpent which by his lie cast our first parentes vnto the death For it is contrarie to the wordes of our sheepeheard who saith Thou shalt worship the Lord thy God and him onelie shalt thou serue Againe Cal vpon me in the daie of trouble and so of the rest For a godlie minde is neuer at quiet vnlesse it heare this voice and be truelie persuaded that thus saith the Lorde of hostes Againe this Church forsomuch as it harkeneth onelie vnto the voice of the Lorde of Hostâ—s it cleaueth to him and obeieth him none beside Others folow other masters some cleaue to worldlie riches and pleasures manie are carried-awaie with the tempestes of their owne affections that theie make smal account of the Church of Christ but the true Church possesseth all the treasures of riches in Christ alone for which cause it cleaueth-to and obeieth him it knoweth howe it was saide of their master Be not ye caled Rabbi for one is your doctor to wit Christ. To him alone therfore it seeketh according to the wordes of the Church in the 73. psalme As for me it is good for me to draw neare to God I haue put my trust in the Lord God that I maie declare al thy workes But seeing others that are not in the Church of God to their certaine condemnation doe folowe other masters theie do more and more estrange them-selues from God as in the same Psalme it is saide Loe theie that with-drawe themselues from thee shal perish thou destroiest al them that go a whoring from thee But what is it to cleaue vnto the Lorde of Hostes It is by faith to be espoused and by hope confession and obedience according to his worde to be ioined to him For as by faith we receaue him as our beloued spouse and are ioined to him So by hope confession we continue in him as it were depending to a trustie anchor Whereof we are carried-into his commendation esteeming of al thinges of no price in respect of the obedience we owe vnto him Therefore when the godlie for confession of the Gospel are compelled to change their aboade and see their substance to be seased-vpon let them take consolation from hence looke not so much vpon the present worlde as for the euent the ioieful euent to come which theie shal find if so be theie abide constantlie in the faith and confession let them thinke howe there shalbe à righteous iudgemeÌ„t wherin as theie that cleaue to y e Lord by faith confession shal finde the words of the Psalmist true saying As for me it is good for me to drawe neere to God so such as turne themselues from God by incredulitie and renouncing of confession shal crie-out howe theie are most miserable let them thinke howe confession is necessarie according to this saieng With the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation Finalie let them thinke this is an earnest coÌ„mandement of God Flie froÌ„ idolatrie Besides for so much as this true Church is the tabernacle of the Lord of Hostes it hath doubtles the Lorde of hostes dwelling in her And therefore not without good cause is she tearmed the temple of God in the Scriptures Hitherto belongeth that of Paule Know ye not that ye are the temple of God and that the spirite of God dwelleth in you If anie man destroie the temple of God him shal God destroie For the temple of God is holie which ye are Hence therefore maie be gathered how greate the glorie of the Church is what puritie is required to be in the same how religiously it should serue God and what punishments be prepared for them who shal prophane
And although this couenant be ratified onlie to such as be called and doe beleeue yet least we should thinke that the Fathers before the incarnation of Christe were destitute of the grace of the newe couenant it is good that we make a better and a more distinct explication of this doctrine so necessarie to be knowne First therefore and aboue all we must constantlie beleeue that in al ages euen from the fal of our first parentes the waie to be saued both was and is yet one and the same to wit by the Priest Christe alone of whose righteousnesse theie be partakers and be saued whosoeuer beleeue in him So that as touching the purgation of sinne and attainement of euerlasting life there is but one perpetual couenant or testament of God whereby God doeth binde himselfe to pardon such as doe â—lee vnto Christe And although if you respect the expresse worde there is no mention of this couenant concerning remission of sinnes before the Lord entered thereinto with Abraham yet the thinges themselues which appertaine vnto the substance of this couenant were verie wel knowne to the Fathers before the floud By the thinges I meane both the promise of the restoring of man through Christe and also the faith of this promise For the promise in GOD and the faith in man are the substantial partes as I maie saie of this couenant The couenant betweene GOD and Abraham was this I wil establish my couenant betweene me thee and thy seede after thee in their generations for an euerlasting couenant to be GOD vnto thee and thy seede after thee And somewhat afore in the same Chapter there goeth an oath of GOD Beholde I make my couenant with thee that is as truelie as I liue I wil establish my couenant c. Here first of al would be considered y e matter or foundation of this couenant which is y e promised seed by whose merit intercession there is an attonement made betweene God and men Wherefore whatsoeuer good thing the Lorde doth promise it is ratified in the Sonne who hath reconciled vs and the Father together God was in Christ saith Paule and reconciled the world to him selfe not imputing their sinnes to them and hath committed to vs the worde of reconciliation And for this cause this couenant is called by Isaiah the couenant of peace Secondlie we should cal into mind y e wonderful humilitie of God whereby the diuine maiestie so debaseth it selfe of meere benignitie and good will to manward hauing consideration of our humane frailnesse that not onlie he doth simplie promise free benediction to miserable and wretched sinners but also bindeth himselfe by couenant that we may knowe his fatherlie goodwil to vs ward Thirdlie the immutabilitie and constancie or perpetuitie of this couenant confirmed by an oath would be thought-vpon Whereof the Epistle vnto the Hebrues doth saie When God made the promise vnto Abraham because he had no greater to sweare by he sware by him selfe saieng Surelie I wil abundantlie blesse thee and multiplie thee marueilouslie He addeth à reason saieng So God willing more abundantlie to shewe vnto the heires of promise the stablenesse of his counsel bound him selfe by an oath that by two immutable things wherein it is vnpossible that God should lie we might haue strong consolation which haue our refuge to hold-fast the hope that is set before vs. Fourthlie we are to weigh the largenes of the couenant entred-into with AbrahaÌ„ namelie howe it extendeth vnto the seede of Abraham and that for euer and euer But what is that seede of Abraham Paule both in the 4. and 9. chapters vnto the Romanes and also in the 3. vnto the Galathians defineth the seede of Abraham to be euen al those of what nations soeuer which doe walke in the steppes of the faith of Abraham that al which beleeue the promise of grace as Abraham did Fiftlie when it is saide howe this couenant was entered into with Abraham and his seede for euermore it is meant that God bestoweth immortalitie to such as are linked to him in coÌ„federacie For if by death we should perish the perpetuitie of the couenant could no way stande Nowe on the other side the faith of Abraham and of his seede aunswereth to the couenant of God For when God bindeth himselfe to vs by couenaÌ„t to giue saluation he bindeth vs withall vnto faith and vnto newe obedience which cannot be separated from faith And therefore God saith to Abraham Walke before me to wit in faith and be thou vpright that is serue me syncerelie and preferre obedience toward me before al things This obedience through his faith Abraham declared when he was readie most willinglie to sacrifice at the commaundement of God his beloued sonne Isaac whome he loued aboue al the world Whereby it maie easilie be gathered that the endeuouring of the minde obtaineth the praise of perfection before God Moreouer as this eternal couenant of God with the Church hath for foundation and substance the promised seed So being shadowed by sundrie types in the old lawe at the length it was fulfilled by the comming of Christ into the world and confirmed with the bloud of Christe For the remembrance and ratifieng whereof Baptisme and the Lordes supper be instituted For as Baptisme is a couenant of a good conscience with God depending vpon the bloud of Christ whereby it is purged from dead workes So the Lordes supper is a commemoration of the same couenant touching our redemption established by the bloud of Christ. And therefore it is called the cup of the new Testament or cup of the couenant Wherfore you maie rightlie define this eternal couenant of God if you saie It is a couenant of attonement betwene God and men wherby both God and men are bound together God for his part promising yea by oath remission of sinnes and euerlasting life for the merits of Christe by whose bloud this couenant is confirmed men for their parts do both accept the promise through faith and also doe not onlie promise but also shewe due obedience through their faith Which being so it maie be asked whie in the scripture mention is made of a double couenant or testament namelie an old and a new For both the Lord by the Prophet Ieremiah doth saie so and the auctor also of the Epistle vnto the Hebrues staÌ„deth vpon that same grouÌ„d Behold the daies come saith the Lord that I wil make a new couenant with the house of Israel and with the house of Iudah Not according to the couenant that I made wiâ—h their fathers when I tooke theÌ„ by the hande to bring theÌ„ out of the lande of Egypt c. But this shal be the couenaÌ„t I wil make with the house of Israel After those daies saith the Lord I wil put my lawe in their inward parts and write it
publiquelie yet is it necessarie that all Christians do both knowe and confesse too the doctrine of Christ. The third and there is none iniquitie founde in his lips that is he shunneth false and forged doctrine yea and abhorreth as the pestilence whatsoeuer commeth not from the mouth of the Lorde And therefore Christe saith to all Beware of false Prophetes The fourth He walked in peace and equitie that is he studied to order his life according to the rule of my iustice by keeping peace and equitie with his neighbours And this parte of the couenant Christ also and the Apostles doe applie to all Christians The fifte He turned manie awaie from iniquitie to wit both by word by deede by example this euerie man wil grant al Christians ought to do To conclude as God promiseth life and peace so we are bounde againe to him through faith and obedience Moreouer with the priesthood of Christians manie thinges are ioined which make much for the knowledge of the dignitie and excellencie thereof But the special thinges are which Peter numbreth-vp to wit that Christians are à spiritual house à holie and à roial Priesthood à chosen generation an holie nation à peculiar people and that which passeth al that theie are and be called the children of the liuing God Of this excellent dignitie of Christians Iohn speaketh when he saith To them that beleeue in his name he gaue power to be the sonnes of God Which sentence is both truelie and elegantlie brought into these Verses by Nonnus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to expresse them in à maner word for worde One happie state of heauenlie blisse to al gaue hee That sonnes of euerlasting God theie might cald bee This honour which none sufficientlie can commend ought both to reclaime vs from al filthinesse vnseemelie for the temple of God vnseemelie for roial priestes vnseemelie for à chosen generation for an holie nation vnseemelie vnseemelie for the peculiar people and sonnes of God and to prouoke vs also vnto the seruice of God continualie to offer acceptable sacrifice to God throgh Iesus Christ. For of right our consecration into the priesthoode of Christ doth require the same Because we are priestes to offer sacrifices not propitiatorie which belonged onelie to Iesus Christ the hie priest but Eucharistical and those perpetual Wherefore as the Leuites at certaine daies appointed houres did offer according vnto the Lawe of Moses and after waited vntil their turne came after the Ecclesiastical ordinance of Dauid So are not Christian priestes to intermitte sacrifice but continualie and without ceassing theie must haue ful handes and offer continual sacrifice vnto the Lorde What is Eucharistical sacrifice The Eucharistical sacrifice of Christians is euerie action and passion commanded of God separated from the prophane actions and passions of the world through saith wherewithall as seasoned with salt it is inflamed and sanctified by the holie Ghoste as by fire from heauen and through the merite of Christe is accepted of God into glorie through y e same Iesus Christ. And this is called an Eucharistical sacrifice from the proper end thereof because it is an oblation of our thankfulnes For being reconciled to God through the propitiatorie sacrifice of Christ we offer to him our obedience we honor praise him and continualie giue him thankes For Christ being apprehended by faith giueth the holie Ghost which createth à newe heart within vs and à willing minde wherebie we offer this our gratefulnes to God Nowe it is necessarie that we consider why our obedience is called à sacrifice For the opening of this phraze wil notablie stir vs vp vnto the studie of obedience So then the workes of Christians are called sacrifices by à certaine relation vnto the sacrifices of the olde Iewes For as theie were commanded from heauen to the Priestes were chosen applied sanctified and accepted so in our sacrifices it is necessarie that there be à commandement à choise an application a sanctificatiō and that they be accepted of God In y e old law it was not lawful to offer à sow or anie vnclean beast by the law but onlie such as were cleane according to the lawe So the workes that Christians should offer must not be vncleane that is either forbidden by the worde of God or hypocritical or superstitious but such as GOD commandeth Therefore the Lorde saith by the Prophet Walke in my statutes Secondlie as the cleane lambe which should be offered was separated from the rest of the flocke So by faith our workes are to be separated from the like workes of prophane people The Pharisee gaue almes so did Cornelius the Courtier yet was the Pharisees almes vncleane the courtiers cleane because through faith it was separated from the almes of the Pharisee Thirdlie as the ceremonial sacrifice was applied to the altar by the hand of the priest beeing laide there-vpon so our workes shal be applied to the altar through Christ by whose handling they are sanctified Fourthlie as those olde sacrifices were consumed with fire from heauen and sanctified and so accepted so our sacrifices through the merite of Christ inflamed by the holie Ghost are sanctified with fire from heauen and are accepted through Christe as Peter saith For seeing al our own obedience is vnperfect in euerie work we offend partlie by omitting somewhat partlie by doing more than we ought for at no time our obedience is perfect and ful it cannot be that our sacrifices of them-selues should please God Wherefore as through the merite of Christ theie are sanctified so also through Christ as Peter saith theie are acceptable For Christ maketh our obedience grateful and deserueth that our obedience both in the crosse also in the lawe of sacrifice is commended So y t our sacrifices please not in respect of any excellencie of merit but throgh Christ in whō God waieth our works y t he maie accept them as most worthie sacrifices For as the faultie sacrifice of the olde people which came to the altar through error touched y e altar was not chāged for a better but was taken as purged and holie by reason it had touched the holie place so our workes albeit theie are verie faultie yet become theie cleane and apte for holie sacrifice and acceptable to GOD through touching our altar Christ who through faith is touched And although the summe of the doctrine of the Christians sacrifices maie be vnderstoode by that wich is spoken yet to make it the more euident we wil more particularlie entreate of them that it maie appeare howe theie agree together and folowe each of other Among the sacrifices of Christians in the first place is the offering of our selues which is done in Baptisme and answereth to the washing which was vsed at the consecration of Leuitical Priestes For through baptisme we are visiblie and sacramentalie seuered from the prophane world
shalbe consumated whē the bodies shal rise againe Both these adoptions haue their glorie For by the adoption begū we haue peace with God which is not onelie the reconcilement of vs with God but also à quiet conscience in Iesu Christ we haue accesse vnto god through our Lord Iesus Christ we haue too à firme trust that God hath à care of vs as his childrē so that al thinges worke-together for the best to vs yea such things as doe seeme most bitter Wherof it is that the saintes euen in the crosse wherebie theie are made like the onelie begotten Sonne of God doe reioice according to the saying of Paul We doe reioice in tribulations knowing that tribulation bringeth foorth patience and patience experience experience hope and hope maketh not ashamed because God loueth vs. Of the adoption hereafter to be consummated Paul speaketh on this wise Euen we doe sigh in our selues waiting for the adoption euen the redemption of our bodies This redemptiō of the bodie in the same chapter somwhat afore the Apostle defineth to be the glorious libertie of the sonnes of God that is the ful glorie wherin the childrē of God being freed frō al euil shal euerlastinglie and blessedlie inioie the most comfortable sight of God Of this longing for glorie the Apostle speaketh when he saith We reioice vnder the hope of the glorie of God Together with this adoption the which at the last iudgement shalbe perfected formal righteousnes wherebie we shalbe like vnto God for euermore is ioined Which righteousnes the Apostle saith we doe waite for when he saith We through the spirit waite for the hope of righteousnes through faith And what māner of righteousnes that shalbe Iohn declareth in these wordes We knowe that when he shal appeare we shalbe like him euen holie righteous chast and blessed for euer and euer Out of the things which hitherto we haue spoken touching the iustification of man by the method of composition this definition maie be framed Man his iustification before God is an absoluing of the beleeuing man from sinne an imputation of Christ his righteousnes and à receiuing of him vnto eternal life freelie for Christ his sake Nowe the more fullie to open this our iustification let vs in order yet verie brieflie beholde the causes The cause therefore preparing is y e preaching of the gospel which maketh vs to acknowledge and to feele our infirmitie iust damnation The which sense Paul doth terme the spirit of feare because at the preaching of the law it is raised vp in men through the holie spirite When Peter in the Acts vpon the day of Pentecost had accused his countreimen the Iewes for violating both tables of the Lord they conceiued in their minde the spirit of feare that is a wonderful dolor and griefe or pricking in their consciences for their sinnes Therfore afterward in their perplexitie doubtfulnes and despairing as it were he biddeth thē to amende their liues and be baptized euery one of them in the name of Iesus Christ which was in deede a preaching of the gospel This conuersion is made through faith which men do conceaue through the holie ghost when they hearken vnto the gospel By this faith Christ wholy who of God is made vnto vs wisedome and righteousnes and sanctification and redemption is conceaued that he that reioyceth doe reioyce in the Lord and praise him euerlastingly And this is that knowledge of saluation hid from the wise and men of vnderstanding of this worlde but reuealed to the Church through the worde of the gospel CHAP. 5. 1 The thirde sorte of testimonies 2 How good workes do iustifie 3. Wherein we and the Papists do differ about good works ALthough the fruite of the righteousnes of faith is neuer to be separated from faith yet with al diligence is it to be distinguished from our iustification For the proper benefit of Christ which we obteine by faith alone is one thing and our due obedience which as the fruite out of the tree springeth from faith through which we be regenerate borne the the sonnes of God is another Wherof it is that by the natural properties that it hath we iudge of a liuely faith euen as by the frute we iudge of the tree Hence it is that in this order of testimonies the worde to iustifie hath an other sense than in the afore mentioned orders it had For in this place to iustifie signifieth to shew and declare a man to be righteous As in the Epistle of Iames man is saide to be iustified by workes because through workes he sheweth and declareth himselfe to be righteous And in the scripturs oftentimes theie are pronounced blessed which giue themselues to good workes not that good workes be causes or do merit happinesse but for that they are true tokens of their cause which is faith or the spirit of faith For so many as are led by the spirit of God they are the sonnes of God And hence it is that the Lord in the gospel after Matthew saith Blessed are the meeke blessed are the merciful blessed are the peacemakers blessed are the patient For these virtues if they be true and not hypocritical showes of virtue do proceede from faith whereby righteousnesse is laid holde on and they be vndoubted markes of the children of God declaring the adoption Therfore this rule is to be helde in memorie when diuers effectes doe depende alike of one and the same cause the consequent doth holde from one effect vnto the other because of their common dependance In Luke it is written of the sinful womā how many sinnes were forgiuen her for she loued much Now because both I meane remission of sinnes and loue depend of faith as of a proper cause the argument is good from loue vnto the remission of sinne because of their common dependance Sophists who thinke that Christ descended from the cause vnto the effect and made loue the cause of remission of sinnes do peruert the meaning of Christ as by the parable which the Lorde bringeth-forth before them it is manifest There was a certaine lender saith he which had twoo debtors the one ought fiue hundred pence and the other fiftie when they bad nothing to pay he forgaue them both Which of them therefore tel me wil loue him most Simon answered and saide I suppose that he to whom be forgaue most Afterwarde he saide to the woman Thy faith hath saued thee goe in peace Doth not the Lord here plainly declare that remission of sinnes doth go before loue and both to wit remission and loue to depende of faith as of their verie cause For many times effectes whereof some doe follow others which notwithstanding shoulde be referred vnto their proper cause to auoyde the confusion of causes and effects be ascribed to one and the same cause Hitherto belongeth the rule of Augustine When saith
purged by the cleere fountanes of our Sauiour that is by the worde of God Touching the efficacie of which worde of God Dauid speaketh to this effect The Lawe of the Lord is vndefiled refreshing the soules The testimonie of the Lorde is sure and giueth wisedome vnto the simple The statutes of the Lord be right and reioice the heart The commandement of the Lord is pure and giueth light vnto the eies This commendation of Gods word although it be but briefe if you respect the wordes yet is it verie large if you consider the lessons and consolations comprised in the same Which commendation may of right be opposed againste al the furious iudgementes of Epicures Politians Hypocrites and Sycophantes The partes of which commendation are eight al maruelouslie discerning betwene the word of God philosophical or humane doctrines The firste saith he The Lawe of the Lord is vndefiled that is the word of God both in it selfe is pure as that which proceedeth from God himselfe the most pure fountane and also maketh those to bee pure who giue credite therevnto But mans doctrine seeme it neuer so neate and so cleere yet is it not in al respectes cleane neither can it make men cleane The Philosophie of Socrates so bewtified by Plato maie seeme of right before al other Philosophical doctrines to be the best For it containeth verie manie good right sentences concerning God his prouidence and end of man yet is it foulie defiled wheÌ„ Plato by lawes alloweth an vncleane communitie and by deed coÌ„firmeth more horrible wickednes than is of vs to be vttered And therfore both Socrates Plato wheÌ„ they endeuor of one side to purge the soule of maÌ„ on the other theie defile the same with an abhominable wickednes But the word of God or the sound of the Gospel as it is in al respectes pure so it maketh the soule of him who by a liuelie faith embraceth the Gospel pure and perfect it deliuereth him from erronious opinions it replenisheth him with sound iudgement and by the Spirite of Christ raiseth-vp pure affections to which when the wil doth assent the actions both internal outward as most cleere riuers from à most pure fountaine do issue-out The second It refresheth the soules saith Dauid The soules of men are withered with à most grieuous thirst neither can theie be comforted or refreshed before theie haue drunke of the healthful springes of Israel which is the worde of the Gospel For the conscience of sinne doth euermore augmeÌ„t the thirst which nothing but the liquor of the Gospel doth mitigate or take-awaie Of this water the Prophet Zechariah speaketh when he saith And in y t daie shal there waters of life go-out from IerusaleÌ„ that is y e word of the gospel which is that to the soule of man which the most fresh and cleere water is to him that thirsteth Of this speaketh our Lord in y e fourth of Iohn whosoeuer drinketh of the water that I shal giue him shal neuer be more a thirst but the water that I shal giue him shalbe in him à wel of water springing-vp into euerlasting life The third The testimonie of the Lord is sure that is the word of god is no deceiteful testimony coÌ„cerning the wil of god to man-ward For as the voice of the lawe doth witnes that God without respect both of persons of natioÌ„s wil throw together with the deuils his enimies al obstinate impeniteÌ„t sinners into euerlasting darknes tormentes So the voice of the gospel doth testifie how God for his Sons sake wil receiue al men be theie neuer so egregious sinners into his fauor againe that theâ—e may be nuÌ„bred among the heires of eternal blessednes if so be that they beleeue the gospel and with à liuely faith rest vpon the Son of God who hath giuen himselfe à raÌ„some for the sins of the world In respect of this vnchangable rule of God his wil coÌ„mended to vs in his word the word of God is caled Sure the word of the gospel Truth as when it is said The truth shal make you free For the gospel which is the word of truth doth offer Christ the deliuerer of whome it is written If y e son shal mak you free ye shalbe free indeed The 4. it giueth wisedome vnto the simple The wise meÌ„ of this world know nothing of God his wil as they should they vnderstaÌ„d not throughly his works which are to recite the chiefe his wisedome in creating of man his iustice in the fal of maÌ„ his mercie in repairing of maÌ„ his merciful goodnes in conuerting of à sinner theie are ignorant of the difference betweene the houshoulde of God and other sectes theie are ignorant of the waie both to auoide eternal miserie and to obteine euerlasting happines and they be ignorant of the manner howe to serue God which for the most part doth consist in the feare of God whose wisedome is infinite But euen simple ones through the sound of the gospel attaine this wisedome whereas the greatest and most mightie of the world doe miserablie ouerthrow themselues by their selfe wisedome For the word of the Lorde spoken by the Prophet Iremiah shal stand for euer They haue reiected the word of the Lord and what wisedome is in them The fifte The statuts of the Lord be right This saying is to be opposed against the destinies fained out of Zeno his schole For it giueth to vnderstande howe God is no accepter of persons buâ— indifferent to al according to the rule of his decree Hee will doubtlesse the saluation of al men but through the knowledge of the truth As it is written God he wil haue al men shalbe saued and come vnto the knowledge of the truth He wil also that al impenitent persons without respect of any shal vtterlie perish The sixt They reioice the heart This effect of the Gospel is the chiefest good thing which can betide mankinde in this life No doctrine of man can tel how to heale the wounds of conscience For he which is guiltie in his minde of any grieuous crime carrieth about with him day night à witnesse and an accusing conscience which can bee helped by no Philosophie at al. But the sound onelie of the gospel it is that applieth the good plaster and the most present remedie to the wounded conscience while it testifieth howe Christ died for our sinnes and is risen-againe for our iustification how Christ is the ende of the Lawe for righteousnes vnto euerie one that beleeueth And howe Christ calleth those which labor vnto himselfe as vnto the Physition to which he promiseth helpe and that gratis For he as Augustine both godlie and rightly doth saie hath made our offences his offences that his righteousnesse might be our righteousnes So that when our consciences be sprinkeled with the blood of Christ as theie are when wee beleeue in him then are theie purified
this darkenes into the wonderful light of God and vnto eternal life Now the cause that imboldened me to dedicate this mine Enarration written the yeare immediatelie past vpon the 84. Psalme vnto your Honor was not onelie the greate and singuler good wil you beare toward learning littered men generalie which I desire that the whole world should knowe but also your benefites conferred vpon me and mine particularlie for which I thought good to giue some token of à grateful minde to your Honor The which I earnestlie beseech you to accept in in good part If the quantitie of our worke be onelie respected I knowe wel it is far vnmeete for your Magnificence but if the minde of the giuer and the argument of the matter be waied I thinke no man wil finde faulte with me for this my dedication Wherefore regarde these thinges my good Lord and as hitherto I haue had so hereafter let me not want your fauor and for my selfe I wil endeuor to be worthie of the same Thus fare you wel both in mind and bodie together with your wise the L. Metta Rosenkrātz that most noble and chast woman daughter of the right honorable Sir Olaus Rosenkrantz Knight Lord of Wallo sometime à most prudent Senator of this Kingdome of Denmarke à mā both for iustice vprightnesse liberalitie clemencie humanitie curtesie and manie moe virtues euerlastinglie as to be remembred so to be praised From our studie this 25. of March in the yeare 1569. Which from the creation of the worlde is the 5539. yeare wherebie it is manifest that we are fallen into the last parte of the age of the worlde signified by the sixte daie of the creation of things For seeing sixe thousand yeares wherbie the worlds age according vnto the tradition of the house of Elias is measured doe answere to sixe daies of the creation for à thousand yeares before God are as one daie and of the sixt thousand 539. yeares be passed-awaie it is euident that we are lighten into the after-noone tide of the laste daie of the world Which time doubtlesse ought of right to put vs in mind of greater watchfulnes especialie seeing that after the most bright Sunne of the glorious Gospel and that at the verie noone of the last daie of this worlde at which time the doctrine of the Church was by Luther Philip and other godlie and learned men purged the night and darkenes is nigh at hande And therefore earnestlie from the heart with the disciples of the Lord let vs praie The night doth come forsake vs not ô Christ wee humblie praie Ne suffer thou thie glorious light To darken or decaie And listen we vnto the Prophet which saith Giue glorie to the Lorde your God before he bring darkenes and ere euer your feet stumble in the darke mountaines The Lord keepe vs in true godlines that at the length that long wished Sabbaoth which we looke-for maie be seene of vs vnto our welfare blisse and euerlasting rest through Christ our onelie mediator to whome with the Father and the holie spirite be al praise honor and glorie for euer euer Amen AN ANTITHESIS BEtwene the vane glorie of the worlde and the true glorie of the faithful CAPNION The worldlie pompe by proofe I finde Doth fleete and come like snowe by winde Whie trust ye then in vanitie HEMMINGIUS The godlie ioie doth aie endure And as the Liban tree is sure Then trust we in the Deitie PSALME 84. 1 O Lord of hostes how amiable are thy tabernacles 2 My soule longeth yea fainteth for the courts of the Lorde mine heart and my flesh haue reioiced in the liuing God 3 For the sparowe hath found an house and the swallowe à nest for her selfe where she maie laie her yong euen thine altars ô Lorde of hostes my King and my God 4 Blessed are they which dwel in thine house euermore thei will praise thee 5 Blessed is the man whose strength is in thee and in whose heart be thy waies 6 Who goeth by the vale of teares and diggeth à well doubtles with blessings shal the teacher be crowned 7 Theie goe from strength to strength that God in Zion maie appeare 8 O Lord God of hostes heare my praier hearken ô God of Jacob. 9 Behold ô God our protector and looke vpon the face of thine Annointed 10 For a daie in thy courtes is better than à thousand els where I had rather be of no reputatiō in the house of my God than to dwel in the tabernacles of the vngodlie 11 Because the Lord God is à sunne and shield the Lord wil giue grace and glorie no good thing wil he depriue them of which walke innocentlie 12 O Lorde of hostes blessed is the man which trusteth in thee CHAP. 1. The argument disposition occasion and auctor of this 84. Psalme THis Psalme containeth à singular cōmendation of the Church of God the which as God most dearely doth loue the same so for her part she dependeth vpon him alone him she praiseth confesseth and calleth-vpon That she may inioy him is al her desire In him she is most highlie blessed and happie Of this Psalme there may be made foure partes euerie of which containeth many good lessons The which are these The first A description of the Church contained in the foure first verses The second declareth the condition of the teachers in the Church comprehended in three other verses namely in the 5. 6. 7. The third is à praier whereby Dauid sueth for the defence and preseruation of y e Church certaine godly reasons being annexed therevnto whereby the excellencie and dignitie of the Church is set before our eies that in the 8. 9. 10. 11. verses The last is à conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a sure cōfidence in God and that in the last verse Moreouer the occasion why this psalme was written may seeme to be the banishment of Dauid through the persecution of his owne sonne Absalon The which exile or banishment was one of those tenne plagues whereby the adulterie and murther which Dauid committed was punished For as in that one offence of Dauid many sinnes were couched so was it punished not with one but with didiuers plagues As namely 1 with the losse of the holie spirite 2 with à most grieuous wound of conscience 3 with the deflouring of Thamar his daughter by his owne sonne Amnon 4 5 with the rebellion of Absalon his sonne 6 with double banishment from his kingdome and from the Church 7 with pollution of holie Matrones his wiues 8 with disobedience of his subiectes 9 with à woeful end of his sonne 10 and with infamie With these plagues was Dauids reuolting frō God yelding to Satan Gods enimie betraying of Gods armie murthering of an innocent subiect rauishing defiling of him selfe abusing of an others bodie with
the first place and order are placed those celestial spirits which in respect of their seruice which they do to their King are called Angels For they are al ministring spirits saith Paul for their sakes which shal be heires of saluation Because while this world doth last there shal be Angels attending vpon the busines of the kingdome of Christ which notwithstanding is not the end of their nature but a temporal seruice But after the general iudgement with the elect of God hauing attained à perfect conquest they shall euerlastinglie triumph-together The number and office of those Angels no man hath more plainlie expressed than Daniel did who beheld them Thousand thousands ministred vnto him and ten thousand thousands stoode before him The fight and victorie which the Lord of hostes and his Angels haue got is described in the Reuelation on this wise Michael and his angels fought against the dracon and the dracon fought and his angels But they preuailed not neither was their place found anie more in heauen And the great dracon that old serpent called the diuel and satan was cast out which deceiueth al the world he was euen cast into the earth and his angels were cast-out with him Then I heard à loud voice saieng Nowe is saluation in heauen strength the kingdome of our God and the power of his Christ for the accuser of our brethren is cast-downe which accuseth them before our God daie and night But they ouer come him by the bloud of the Lambe and by the word of their testimonie Touching Michael which is saide in this place to be the captaine of the warre it is the Sonne of God our Lord Iesus Christ as mai◠be gathered both out of Daniel and also from the etymologie of the name For Michael is as much as Who is like God The Angels therfore following the conduction and standard of Michael that is the Lord of hostes are celestial spirits In the second order of these armies are godlie teachers waging battel with the kingdome of the dracon that is of the diuel and with his angels y t is with defendors of idols and blasphemies Such in times passed were Moses Ioseph Daniel the Prophets and the Apostles and manie godlie Ministers of the word in the Church afterward Whose weapons are not carnal but spiritual For so doth Paul saie We do not war after the flesh For the weapons of our warfare be 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 that is the weapons of godlie teachers in the Church be the verie word of God the power of the holie Ghost in the word and earnest praier In the third order of the Lordes hoste be godlie hearers of the word who for Gods glorie and their owne saluation fight against the flesh sinne the world and the diuel Their war and weapons in the Epistles vnto the Ephesians be described on this wise For we wrestle not against flesh and blood but against principalities against powers and against the worldlie gouernors the princes of the darkenes of this world against spiritual wickednes in the hie places For this cause take vnto you the whole armor of God that ye maie be able to resist in the euil daie and hauing finished al things stand fast Stand therfore and your loines gird about with veritie and hauing on the brest plate of righteousnes And your feete shod with the preparation of the Gospel of peace Aboue al take the shield of faith wherewithal ye maie quench al the firie dartes of the wicked and take the helmet of saluation and the sword of the spirit which is the word of God And praie alwaie with al manner praier and supplication in the spirit Or in fewer wordes as Paul in an other place writeth Fight à good fight hauing faith à good conscience which some haue put awaie and as concerning faith haue made shipwracke In the fourth place be euerie particular man in his vocation Exod. 38. it is said that the women did assemble and came together at the doore of the Tabernacle that is they did those things which were enioined them to doe Euerie man therefore fighteth vnder the banner of Christ when stoutlie in y e feare of God he doth those things which in respect of his calling he is bound to do Then both teachers and hearers also be the good soldiers of the Lord when they doe their duties godlie and diligentlie After which sort we maie iudge of all other callings warranted by the word of God Herevnto if you thinke good you maie ad à fift order namelie y e celestial armie or hoste as the Sunne Moone and the Stars the which are therefore saide to be the hoste of the captaine Christ because after their facion they reproue darkenes declare the glorie of Christ and prouoke both Angels and men by their example as it were to glorifie God euermore Nowe of those things which hitherto we haue spoken of y e Lord of hostes of his fight armies and victorie there is a double vse For as they confirme comfort and encourage the godlie fighting vnder Christ the captaine so do they throw downe terrefie and confound the wicked Wherefore being admonished let vs ioine our selues through faith and obediēce to Christ the captaine and with true puritie of minde to these vnspotted spirites beeing thoroughlie persuaded that he which fighteth an honest fight in faith and à good conscience shal receaue an incorruptible crowne of glorie which Christ our Lord capitane and champion hath promised to vs. For as true victorie consisteth in the blood of the Lambe and worde of the testimonie so they who are sprinkled with this blood which is then done when we beleeue in Christ according to the word of the testimonie shal trulie obteine victorie CHAP. 4. 1. Against those which wil be counted and yet are not the true Church 2. particularlie against the Iewes that what soeuer things were written of the Messiah by Moses and the Prophets are fulfilled in Christ. NOwe for so much as manie assemblies of men vsurpe y e title of the Church for that was it which we proposed in y e second place we are diligentlie to consider who be they which will needs be called and yet be not the Church and also which is the true Church of God that al other congregations auoided we maie ioine our selues to the true Church The Iewes supposing the Messiah whome as yet al in vaine they looke for to pertainè vnto them alone doe proudlie contemne al other congregations and hoast-abroad howe they are the true Church of God The Mahomets or Turkes because their dominion is verie great which they haue in the
Furthermore Daniel in his 9. Chapter saith Seuentie weekes are determined vpon thy people vpon thine holie citie to finish the wickednes and to seale vp the sinnes and to reconcile the iniquitie and to bring in euerlasting righteousnes to seale vp the vision and prophecie and to annoint the most holie Knowe therefore and vnderstand that from the going-foorth of the commandement to bring againe the people and to build Ierusalem vnto Messiah the prince shal be seuen weekes and three score and two weekes and the streete shal be built againe and the wall euen à troublous time And after three-score and two weekes shal Messiah be slaine and his people that wil denie him shal not be at al. And he shal confirme the couenant with manie for one weeke and in the middes of the weeke he shal cause the sacrifice and the oblation to ceasse This prophecie of Daniel is verie notable which most euidentlie putteth the verie time of the comming of Messiah before our eies One weeke doth comprehend seuen yeeres Therefore 69. make 489. yeeres For so manie yeares there came betweene the going-out of the worde touching the building-againe of Ierusalem vntil the Baptisme of Christ. Then in the middle of the weeke Christ both preached and was crucified Then about 40. yeres afterward followed the vtter abrogation of Moses gouernement according to the wordes of the Prophet The computation whereof reade in the cōmentaries of Philip Melancton vpon Daniel in Functius and in Galatine Bethlehem the place where Christe was borne was long afore pointed at by the Prophet Micah And thou Bethlehem Ephrathah art litle to be among the thousandes of Iudah yet of thee shall he come forth vnto me that shall be the ruler in Israel whose goinges foorth haue bin from the beginning and from euerlasting That he should be borne of a virgin Isaiah did fore-tell when he said The Lord himselfe will giue you à signe Behold the Virgin shal conceiue and beare à Sonne and she shall call his name Immanuel And Ieremiah The Lord hath created à newe thing in the earth A woman shal compasse à man That is Marie the virgine shall compasse Christ perfect for wisedome in her virgines wombe That which Isaiah calleth à signe is to Ieremiah à newe thing For it was an vncouth thing for à virgine to beare à childe The stocke wherof he should be borne was signified in that they went vnto Bethlehem to be tasked For euerie man went into his owne citie Seeing then Ioseph and Marie went into a citie of Dauid he shewed howe they were of Dauids kinred For so it was promised to Dauid that of his seede Christe should be borne Of the frute of thi◠bodie will I set vpon thie throne Christ being borne wise-men comming from out of Persea brought with them Gold Frankincense mirthe according to the prophesie of Esaiah From Sheba theie shal come they shall bring golde and incense and shew forth the prayses of the Lorde Through the direction of à starre the wisemen came vnto the place where Marie the mother Ioseph with the childe Iesus were of which starre Balaam in the Booke of Numbers long afore prophecied There shall come à star of Iaakob and à scepter shall rise of Israel It is verie likelie the wise-men knew this prophesie and seeing the starre thought howe he was come whome it figured The childe y e eight day was circumcised For his wil was to be vnder the Law y t he might redeeme such as were vnder y e law was called Iesus which signifieth à Sauiour Wherbie the office of the Messiah is declared as by Immanuell both his diuine humane nature The name type wherof we see went afore in Ioshua the sonne of Nun. For as Ioshua the sonne of Nun brought the Iewes into the corporal and temporal land of promise so Iesus Christ the true Ioshua that is the Sauiour shal bring al the godlie into that eternal and heauenlie countrie that the truth maie answere to the shadowe After 40. daies he was offered in the temple as Haggaie had promised And the desire of al nations shal come and I wil fil this house with glorie saith the Lord of hostes The glorie of this last house shal be greater than the first Simeon perceaued the euent to answer vnto this prophecie when he saide A light to be reuealed to the Gentiles and the glorie of thy people Israel The child was caried by his parents awaie into Egypt the better to auoid y e crueltie of Herod where he cōtinued vntil the death of Herod y t as the child-hod of corporal Israel that is of y e people of Israel borne there was consumed in Egypt so the spiritual Israel might be spent And as the corporal Israel was caled out of Egypt vnto the land of their bodilie freedome so the spiritual Israel might be called vnto the libertie of the minde In Hosea the Prophet it is thus written When Israel was à childe then I loued him and called my sonne out of Egypt If this nowe be spoken of the true Israel he is Christ if meant of the carnall it is à figure hauing the force of à Prophet Hetherto that also of Isaiah belongeth Send à Lambe to the ruler of the world from the rocke of the wildernes vnto the mountaine of the daughter Zion Iesus and his parents being returned dwelt with them in Nazaret of Galile Whereof he was called à Nazareth Wherin he fulfilled the figure of Samson which Samson both by his life and deedes did represent our Sauiour Christ to y e Iewes Hence y e Angel of the Lord being sent vnto his parentes before he was borne said he should be à Nazarit vnto the lord And in Isaiah There shal come à rod foorth of the stocke of Ishai and à graffe shal growe out of his rootes So that the Lord would haue him dwel in Nazareth that we might vnderstand howe he was the true Nazar or the most holie and righteous Nazarite the floure and seed of Dauid which sanctifieth the faithful Being twelue yeeres of age at the feast of y e Passeouer he with Marie and Ioseph ascended vnto Ierusalem sat among the Doctors whom he heard teaching and proposed questions to them in so much that such as heard him marueiled much at his wisedome and answeres Here would y e Messiah being yet in his childhood spread abroad some beames of his diuinitie thereby that the Iewes both might coniecture that in him there lurked some-thing more than men commonlie haue and also cal into mind the Propheticall office of the Messiah Whereof Esaie among others on this wise speaking of the Messiah doth saie He hath sent me to preach good tidinges And forsomuch as the Passeouer was instituted not onelie that the Iewes might cal into remembrance the passage of theire
Elders through the red sea by the conduction of Moses but also that the Teachers might admonish the people of the spiritual Passeouer to wit from the kingdome of Satan into the kingdome of God by the conduction of the Messiah there is no doubt but this question was handled betweene Christ and those doctors where-of sprang that admiration and wondering Againe by this deede of his yet in his childe-hoode Christ would teach what their duetie is who haue determined to folowe Christe For as he sate in the Temple so his wil is that such as folowe him should rest in holie thinges and bring if they would profite in his schoole à mind voide of worldlie cares Then from the 12. yeare vntil the 30. yeere of his age he was subiect to his parentes Encreasing in wisedome and stature and in fauour with God with man And thus the whole time of his life was consumed among the poore simple men of heart and this was it which Esaiah saide He hath sent me to preach good tidinges vnto the poore For they alwayes were most in the fauour of God that is theie haue bin more apt to receiue the lawe and commandementes of the Lorde than such as are swollen vp in respect either of their wealth or of their power or of their learning or wit Nowe when he was entered into the 30. yeare of his age Iohn the sonne of Zacharias hauing receaued à commandement from the Lorde concerning baptisme of repentance went forth as à fore-runner and cried Repent for the kingdome of heauen is at hand prepare ye the way of the Lord. And this was it which the Prophet Malachie fore-tolde when he saide Beholde I will send my messenger and he shal prepare the waie before thee and the Lorde whome yee seeke shal speedily come to his Temple euen the messenger of the couenant whome yee desire beholde he shal come saith the Lorde of Hostes. Afterward he was baptized of Iohn and the holie Ghoste descended and lighted vppon him like à doue For so it went before in the figure Moses telleth howe the doue sent out of the ship returned in the euening with an oliue leafe in her bil which was à token of attonement For Noah therebie knewe that the wrath of the Lord was appeaced and that the waters were abated from of the earth After which maner the Doue here doth testifie howe he was present by whome the wrath of the Father was peaced according to the words of the Father This is my beloued sonne in whome I am wel pleased His tentation of the diuel answereth at the lest wise to that which was prophecied in general And thou shalt bruise his head that is the heele of the seed of the woman He fasted fourtie daies and fourtie nightes but the figure of the same went before in Moses and Elias In the three yeeres following he began his raigne by teaching and working miracles according to the fore-saieng of the Prophet Esaiah The spirit of the Lord God is vpon me therfore hath the Lord annointed me he hath sent me to preach good tydings vnto the poore to binde-vp the broken hearted to preach libertie to the captiues to them that are bound the opening of the prison to preach the acceptable yeere of the Lord and the daie of vengeance of our God to comfort al that mourne to appoint vnto them that mourne in Zion and to giue vnto them beautie for ashes the oile of ioie for mourning the garment of gladnesse for the spirit of heauinesse that they might be called trees of righteousnesse the planting of the Lord that he might be glorified And againe Saie vnto them that are fearefull Be you strong feare not behold your God commeth with vengeance euen God with a recompence he wil come and saue you Then shal the eies of the blinde be lightened and the eares of the deafe be opened Then shal the lame leap as an hart and the dumme mans tongue shal sing What plainer thing could be spoken of the doctrine and miracles of the Messiah The Prophet as it were with a finger pointeth to the very person of the Messiah by most euident tokens Yet doe not the miserable Iewes carried-awaie by the stormes of their affections confesse the truth Vnto these tokens declaring the true Messiah he sendeth the two disciples of Iohn who demanded of him saieng Art thou he that should come or shal we waite for an other Go your waie saith he and shew Iohn what things ye haue seene and heard that the blinde see the halt goe the leapers are cleansed the deafe heare the dead rise-againe and the poore receaue the Gospel Hence came that wondering in the blind man Ioh. 9. Doubtles this is à marueilous thing that ye knowe not whence he is and yet he hath opened mine eies The time of his punishment which was appointed for him by the Father drawing nigh he entered into Ierusalem vpon an asse whome much people met and receaued with roial pompe whereof Zacharie doth saie Reioice greatlie ô daughter Zion shout for ioie ô daughter Ierusalem behold thy King commeth vnto thee poore and riding vpon an asse As he came the people shouted and strawed bowes of palme trees in the waie for à signe of an euerlasting kingdome and cried Hosanna the sonne of Dauid blessed be he that commeth in the Name of the Lorde Hosanna thou which art in the hiest heauens The which we read was foretolde also in à certaine Psalme O Lord we praie thee saue nowe blessed be he that commeth in the Name of the Lord binde the sacrifice with cordes vnto the hornes of the altar The daie before he should suffer hauing eaten the Paschal lambe according to the Lawe he instituted the supper of his bodie and bloud à figure whereof as Paule witnesseth went before in the Manna and in the rocke wher-out flowed water in y e wildernes Then after à long sermon in the presence of his disciples and praier as Adam in the garden departed from God so Christ in the garden was betraied of his owne disciple Iudas for thirtie peeces of siluer which thing the Prophets kept not secrete For as Doëg the bewraier of Dauid was à type of Iudas the traitor so Zecharie speaketh of the wages that was paied So they weighed for my wages thirtie peeces of siluer And the Lord saide vnto me caste it vnto the potter à goodlie price that I was valued at of them Straight-waie being taken all his disciples forsooke him whereof Zecharie in his 13. Chapter thus writeth Arise ô sworde vpon my shepheard and vpon the man that is my fellow saith the Lord of hostes smite the shepheard and the sheepe shal be scattered Then folowed scoffinges spittinges buffets contumelies and much vexation after he was taken
of which Isaiah in his 50. Chapter I gaue my backe vnto the smiters and my cheekes to the nippers I hid not my face from shame and spitting After that he was hanged on wood or vpon the crosse For manie times among the Fathers saluation hath come by woode The image and prophecie of this wood was in the arch of Noah and in the wood which Moses threwe into the most bitter waters wherebie they became most pleasant By this figure the virtue of y e crosse of Christ is notablie depainted For as the most bitter waters by the wood throwen there-into were made most sweete and pleasaunt so nothing is there but wil be most comfortable to vs if the wood of Christ his crosse namelie faith on Christ crucified be added as à sause But à more excellent figure is in the wood wheron the brazen serpent was hanged For as Moses at the cōmandement of God in y e wildernes set-vp on high to y e view of al the Israelites the brazen serpent which hong vpon wood y t such as were wounded to the death of serpents might be healed therby So Christ was lifted vp vpon the wood and shewen as it were to al nations that as manie as were wounded vnto the death by the old serpent the diuel might be saued looking and trusting on him So then Christ hong on the crosse and was made à cursse for vs to redeeme vs from the cursse of the serpent which he through sinne brought vpon mankind Therefore it is written Curssed is euerie one that hangeth on tree After this manner Paul vnto the Galathians applieth the type to y e truth Here y e humanitie of Christ seemed most vile worser than the basest sort of men in so much as his verie friendes and familiars did flie awaie being dismaied and abashed Whereof it was prophecied in à psalme But I am à worme and not à man à shame of men and the contempt of the people And in the 88. psal Thou hast put-awaie mine acquaintance far fro me and made me to be abhorred of thē Yea at that time he which was the fairest among men so lost al grace of beautie that it was à verie hard thing to know him according to the prophecie of Isaiah Beholde my seruant shal prosper he shal be exalted and extolled and be verie hie As manie were astonied at thee his visage was so deformed of men and his forme of the sonnes of men so shal he sprincle manie nations the Kings shal shut their mouthes at him for that which had not bene tolde them shal they see and that which they had not heard shal they vnderstande And afterward He hath neither forme nor beautie whē we shal see him there shal be no forme that we shoulde desire him Hee is despised and reiected of men he is à man ful of sorowes and hath experience of infirmities wee hid as it were our faces from him and was despised and we esteemed him not Lo howe playnlie the Prophet hath fore-tolde how it should come to passe that the Iewes in respect of his vile punishment whereof themselues were the autors shoulde contemne the Messiah The high Priestes and the princes of the people spake il and rayled of him nodding their heades at Iesus fastened to the crosse as the Prophet Hosea prophecied I haue redeemed them yet they haue spoken lies against me And Psalme 22. They gape vpon me with their mouthes as à ramping and roaring Lion Againe Doges haue compassed me and the assemblie of the wicked haue inclosed me And again Psalme 35. They had me in derision and gnashed their teeth at mee Zecharie also prophecied of his handes side that were pearced Chapter 12. They shal looke vpon him whome they haue peirced And Psal. 22. They peirced mine hands and my feete In his extreeme tormentes he cried My God my God whie hast thou forsaken me Which thing long afore was fore-told by Dauid in y e 22. Psalme which Psalme is as it were à certain Epitome of y e passion of Christ. When he was about to yeld vp y e Ghost he vsed y e words of Dauid who carried à type of Christ himselfe Into thine hands Lord I commend my spirit as it is in the 31. Psalme His hanging betweene theeues was also foreshewed by the Prophet Isaiah in his 53. chapter where he saith He was counted with the transgressors How Christ praied for his crucifiers Isaiah in the same chapter fore-telleth He bare the sinne of manie and praied for the trespassers As Iesus was vpon dieng there was darkenes ouer al the lande as though the sunne would haue lost his light when as notwithstanding the Moone was at the ful The earth also terriblie did quake according to the prophecie of Ioël The Sunne and Moone shal be darkened and the starres shal with-drawe their light The Lord also shal roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shal shake And Amos in his 8. chapter doth say And in that daie saith the Lord God I wil euen cause the sunne to go downe at noone and I wil darken the earth in the cleere day The Lord was crucified without the gate euen as the sacrifice that was brought without the campe for the purgation and sanctifiing of the people by the whole multitude of the sonnes of Israël as may appeare Num. 19. For the red kowe in the sight of all was killed and of the blood thereof and of the ashes and water purgations were made Vnto the speedinesse of the Lords punishment who was taken about night and led vnto the hie Priestes the next morning earlie carried vnto the iudgement hal of the president and at noone crucified belongeth the figure of the paschal lambe wherof Christ also is oftentimes called à lambe But that it maie the better appeare howe the bodie aunswereth to the shadowe and the trueth to the figure let vs compare one thing with an other For that paschal lambe doth much resemble our Sauiour Christ yet as the shadowe the bodie and the type the truth 1 As therefore that Iewish lambe was à male of à yeere old and that without spot so Christ à full and perfect man was without sinne 2 As the houses which were sprinckled with the blood of the paschal lambe preserued the inhabitor from destruction so they whose consciences are sprinckled with the bloode of Christe the immaculate lambe shal bee free from the punishment of sinne which is damnation 3 As nothing of the paschal lambe might be eaten that was either rawe or boiled or sodden in water but that which was rosted with fire So there was no part of the Lords bodie but was rosted with great flames of sorowe 4 As the children of Israel
consumed y e paschal lambe with speede and that with vnleauened bread and sowre herbes so with most sharpe and sower mindes the Iewes put Christ to death and that with al possible speede 5 As the paschal lambe was offred of the whole multitude of the sonnes of Israel So that which through the counsel and wil of the chiefe Priests and rulers was done to Christ at Ierusalem maie seeme doubtles to be done of al Israel verie fewe excepted 6 As by the commandement of God there was à caution that no bone of the paschal lambe should be broken So albeit the hands and feete of our Sauiour were fastened to the crosse with nailes his side peirced through with à speare yet not à bone of him was broken 7 As none that was either vncleane or vncircumcised did eate of that lambe but the circumcised onlie so he alone that is purged in minde and receiued into the familie of God eateth vnto his saluation the flesh of the pure lambe which is Christ. 8 As that lambe through the commaundement of God was offered the tenth day of the first moneth so Christ the true lambe of God the same day of that moneth his father so appointing it was sacrificed vnto the Lord. 9 As once in à yeare that paschal lambe was killed So once and not often ought the sonne of God to be offered which thing also was prefigured by that entrance of the chiefe prieste into the holie place and that once in à yeere 10 Last of al as the sacrifice of the paschal lambe pleased the Lord and after it the people came out of Aegyt So through the sacrifice of Christ mankinde is reconciled to God and brought out of bondage into libertie The figures or prophecies rather of this great sacrifiaÌ„e of this sanctification and attonement were the sacrifices of the fathers as of Abel Noah Abraham and afterward al those Aaronical sacrifices albeit some more cleerelie than others bare the similitude of this great sacrifice of propitiation Being taken from the crosse he was laide in the graue of which mention is made in the 88. Psalme My soule is filled with euiles and my life draweth neere vnto the graue I am counted among them that go downe vnto the pit and am as à man without strength free among the deade like the slaine lying in the grâ—ue whome thou remembrest no more and they are cut of from thine handes Thou hast laide me in the lowest pit in darkenes and in the deepe The bodie of Christ aboade in the sepulcher that part of the sixt day wherein nowe the Sabbaoth began at what time the Iewes cessed from their labor and from thence the whole Sabbaoth which finished verie earelie in the morning he arose that he might make it euident howe he had with himselfe buried the Iewish Sabboath and was returned vnto à new life hauing ouercome death and left the old synagogue in the graue and raised-vp à newe Church And therefore the Lord before his death abrogated not the law of Moses forsomuch as yet he had not carried the Sabboath with himselfe vnto death and the graue And that the Lord shoulde not abide long in the graue Dauid prophecied in the 16. Psalme My flesh doth rest in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holâ— one to se corruption As sone as the first day of the weeke which we cal the Lordes daie appeared he brought himselfe vnto the light and life which was our light and our resurrection from euerlasting death A figure of this resurrection also of the Lord went before in the Prophet Ionas and an euident prophecie is in Hosea chap. 6. where in the person of Christe it is saide Come and let vs returne vnto the Lorde for he hath spoiled and he wil heale vs he hath wounded vs and he wil binde vs vp After two dayes wil he reuiue vs and in the thirde daie he wil raise vs vp and we shal liue in his sight Then shal we haue knowledge and indeuour our selues to know the Lord. Hauing proued his resurrection after sundrie and manie waies to his disciples he gaue them in charge to baptize to teach al nations repentance and remission of sinnes in his name And so the prophecie of Iaakob concerning the vocation of the Gentils was fulfilled who saith The people shal be gathered vnto him And for this cause the nations are so often inuited to laude and to glorifie GOD both in the psalmes and Prophets as in the 117. Psalme Al nations praise ye the Lord al ye people praise him For his louing kindnesse is great towarde vs and the trueth of the Lord endureth for euer This commaundement being giuen to his disciples the 40. daie after his resurrection he ascended into heauen vnto his father at whose right hande he sitteth for euermore From whence he sent both to his disciples and to the Church following the holie spirite to instruct and teach them Of this ascension singeth the Psalmist in the 68 psalme Thou art gone-vp on high thou hast led captiuitie captiue and receaued giftes for men And of his sitting at the right hand of the Father the same Psalmist saith in the 110. Psalme on this wise The Lord saide vnto my Lord sit thou at my right hande vntil I make thine enimies thy footestoole By the right hand of the Father is meant his principall giftes as happinesse mercie goodnes liberalitie wherein Christ sitteth as à dispensor and bestower and his kingdome and liberalitie of such good things is vpon the holie and blessed soules both angelical and humane whereof it is saide Psalme 16. The Lord is the portion of mine inheritance and of my cup thou doest mainteine my lot The lines are fallen vnto me in pleasant places that is I haue gotten à goodlie inheritance For mine inheritance is noble Furthermore as touching the holie Ghost this is to be noted The holie spirite abideth euermore with the Church albeit inuisible But vnto the Apostle the 10. daie after his ascension that is 50. daies after the resurrection of Christ he appeared visiblie in firie tongues that the Lorde of hostes which is Iesus Christ might confirme the infallible trueth of his Gospel to the whole worlde as it were with this seal of his maiestie Which thing was long fore-seen by y e prophet Ioël who in his 2. cha saith on this wise And afterward that is after Israël hath receiued the teacher of righteousnesse that they may both remember and vnderstand those thinges which he shal teach I wil powre-out my spirit vpon al flesh and your sonnes and your daughters shal prophecie your old men shal dreame dreames and your yong men shal see visions The 50. day after the resurrection of the Lord the euent most
euidentlie aunswered vnto this prophecie For the spirit of the Lord was powred vpon al flesh not particularlie but generallie vppon Iewes and Gentils yong and old men women bonde and free rude and learned c. And Isaiah 54. And al thy children shal be taught of the Lorde and much peace shal be to thy children In times passed man made himselfe an author conductor and teacher of godlinesse as appeareth in the Philosophers whereof diuers set diuers endes of the felicitie which man should seeke after but nowe although man teach man the seruice of God yet professeth he not his owne but the wisdome of God The Apostles nowe hauing receiued the holy Ghost through the heauenly doctrine at the commandement of Christ they gathered à Church by wonderful miracles confirmed y e same their doctrine according to y e promise of our Sauiour which thing Isaiah prophecied of 600. yeares afore it came to passe For in his 8. chapter thus he saith Behold I and the children whome the Lorde hath giuen mee are as signes as wonders in Israël by the Lord of hostes which dwelleth in mount Zion What wonder I pray you is greater what signe more euident than that the Apostles by their workes being for number fewe for power weake fraile for knowledge simple should worke miracles and turne both the tongues and the wil of men vnto them to their religion These are the children that are giuen to the church in stede of the auncient fathers as the Psalmist doth say In steede of thy fathers shal thy children be thou shalt make them princes through al the earth When hee nameth princes we must haue respect to à kingdome Therefore for somuch as the kingdome of Christ is gouerned by the worde they are princes which by the worde and heauenlie doctrine do rule the realme of Christ. And although the Church was first builded of the fathers and princes of the Iewes yet principalie it is gathered from the Gentiles euen from that barren and altogether vnprofitable flocke Whereof Isaiah in his 54. chapter speaketh after this manner Reioyce ô barren that diddest not beare breake forth into ioye and reioyce thou that diddest not trauel with child for the desolate hath mo children than the married wife saith the Lorde Enlarge the place of thy tentes and let them spreade out the curtaines of thine habitations spare not streach out thie cords and make fast thy stakes For thou shalt increase on the right hande and on the left and thie seede shal possesse the Gentils and dwel in the desolate cities Againe in his 60. Chap. he saith whereas thou hast beene forsaken and hated so that no man went by thee I wil make thee an eternal glorie and à â—oie from generation vnto generation And afterwarde A little one shal become as à thousande and à smale stone as à strong nation I the Lord wil hasten it in due time Christ fore-telled howe the kingdome of God shoulde be taken from the Iewes and shoulde be giuen to à nation that shoulde bring foorth the fruites thereof Which thing as we nowe see it come to passe so was it long before prophecied by the Prophet Isaiah in his 65. chapter where he saith I haue bene sought of them that asked not I was founde of them that sought me not I saide Beholde me beholde me vnto à nation that called not vpon my name I haue sprede out my handes al the daie vnto à rebellious people which walked in à waie that was not good euen after their owne imaginations à people that prouoked me euen vnto my face And more plainlie yet in an other place Though thy people ô Israel be as the sande of the sea yet shal but à remnant of them be saued Reade the 9. 10. 11. chap. of Paul vnto the Romanes By this I thinke we haue sufficientlie confirmed the Minor of the proposed argument and both briefelie and plainelie proued howe all thinges are accomplished in Iesus y e sonne of Marie which were fore-spoken both of Moses and the prophets concerning the Messiah and this is it which in Iohn is written The Lawe was giuen by Moses but grace and truth came by Iesus Christ that is the thinges which Moses by figures shadowed and the prophetes fore-tolde by prophecies Christe in truth hath fulfilled The summe of al is this howe Iesus the sonne of Marie is the verie Messiah that is à prophet à King and à Priest A prophet whereof Moses in the 18. Chapter of Deuteronomie did speake The Lorde thie God wil raise-vp vnto thee à Prophet like vnto me from among you euen of thie brethren vnto him ye shal hearken A King of whome it is saide in the second Psalme I haue set my King vpon Zion mine holie mountaine A priest according vnto the 110. psalm Thou art à Priest for euer after the order of Melchi-zedek The benefites of this Messiah and the application of theÌ„ are proposed in this verse of the 2. Psalme Blessed are al that trust in him CHAP. 5. A confutation of the obiections which the braine-sicke Iewes doe alleage for their partes NOw forsomuch as the obstinacie and malice of the Iewes is such that rather they wil stop their eies against the cleere light thaÌ„ admit the trueth of God concerning the Messiah our Lord and Sauior Christ alreadie come into the world I purpose brieflie to confute such thinges as theie falslie maliciouslie and furiouslie doe obiect Theie not without great railing speaches vtterlie doe denie the Minor of our foundation and euen against their owne consciences verie vntrulie do saie that the prophecies of the Prophets touching the Messiah promised were not fulfilled in Iesus the sonne of Marie For they obiecte foure thinges The first is touching the time of the Messiah the seconde of the forme of his kingdome the thirde about the place of his dominion the last concerning the people Yea and besides these thinges that they maie diminish the credite of the Euangelistes they giue out howe they are contrarie one to another And that these seducers may persuade miserable men especialie they assault the heade of al and denie that our Lorde and Sauiour Christ is risen from the deade which reprochful lie when I haue aunswered I wil in order confute these foure thinges which they obiect together with the slanders that vniustlie they laie vpon our Lord. Let these enimies of GOD crie til their hartes ake againe that our Lord Christ is not risen from the dead but who is so foolish that wil beleeue his enimies before his friendes who so childish that wil giue credit to manie euil rather than to à fewe good who are soonest to be beleeued they which of meere malice heape slaunders lies together which are defiled with al manner wickednes or they rather that being famous for their holines and innocencie of
church who parteth a sunder y e vnitie of the Church by the manifolde orders of Friers who winketh at the monstrous impuritie of Clergie men by vsing no discipline who is an example himselfe to al the worlde of wickednes and vnholie conuersation Furthermore by the name of Tabernacles we are put in mind of the Churches peregrination and wandering from one place vnto another vntil she come vnto her true countrie For as tabernacles or tentes of war be remoued hether and thether so the Churche of GOD in this life hath no sure and quiet abode but often is compelled to change her seate This pilgrimage wherebie in deede euerie man as Augustine doth saie is à pilgrime in this world doth admonish vs of sin which is the cause of this peregrination For because of sin we are cast with our first parents out of Paradise into the land wherein we soiorne So y t we are remoued from Ierusalem y t is from the sight and fruition of peace into Babylon that is into cónfusion exile wherin we wander-about far wide And although we are al pilgrimes yet the condition of al men is not like For some are quite out of the waie into their coūtrie some are in y e readie way For whoso beleueth not is neither in his countrie nor in y e waie there-vnto And he that soiourneth and walketh by faith is not yet in his countrie but for al y t is in the right waie This was it which the Apostle saith We haue not here à continuing citie but we seeke one to come As therefore they who often are enforced to change their seate in iorneieng must suffer manie troubles and quietlie put them vp so the Church of God in this worlde shal neuer be free from trappes and troubles both of men and diuels so long as it wandereth in the darke vales of this life Therefore we are to walke warilie in this pilgrimage and to beware of the snares of false doctrine of prophanes of cōuersation of wondering at nouelties leaste beeing taken with the inticements of this worlde we forget our countrie and reiect the same in respect of our exile as manie of them did who being carried-awaie into the captiuitie of Babylon refused to returne thence into their natiue countrie In al hardnes and aduersitie let vs comfort our selues with hope to returne one daie into our countrie againe and although we are in bodie absent yet in minde let vs be present in heauen with our capitane and as Paule admonisheth Let our conuersation be in heauen from whence also we looke for the Sauiour euen the Lorde Iesus Christe finalie let vs beare in mind how y e Church in this pilgrimage is gouerned by the prouidence of God who wil see y t no rage either of Satan or of anie limme of his shal vtterlie destroy the same For as God was alwaies in the tabernacles of his people in the wildernesse and miraculouslie did foster and defende them So Christe our capitaine wil neuer be from his Church according as he hath promised I am with you vntil the ende of the worlde Finalie seeing the Church is in à strang cōtrie and tendeth home-warde that is to the heauenlie Ierusalem it standes her-vppon in this hard pilgrimage to followe her capitaine rightlie that by his direction she maie at the length happily attaine vnto her desired home For as the capitaine of the people of God Moses conducted the Israeltes out of Egypt through the red sea and after him Ioshua brought them into the promised lande So Iesus Christe and none else shal bring his Church into the celestial countrie according as he testifieth of himselfe saying I am the waie the trueth and the life And albeit Augustine doth featelie interprete that saying of Christ when he saith He was the waie not erring the trueth not deceiuing the life not failing the waie in example the trueth in promise the life in rewarde yet for somuch as this asseueration containeth manie good lessons comfortes I wil expounde the same somewhat more plainelie at large These three thinges are diligentlie to be distinguished The waie truth life Whereby first of al generalie is signified howe Christe alone is the beginning middle and consummation of our saluation and happinesse and therefore that workes neither going before faith nor conioined with faith nor yet folowing faith doe merite saluation and happines Then particularlie the manner would be gathered out of the scriptures how Christ is the waie how the truth and how the life Howe therefore is Christ the way He is the way both by doctrine and by merite and by example By doctrine in teaching vs those thinges which tend vnto our saluation according to that of Iohn No man hath seene God at anie time the onelie begotten sonne of God which is in the bosome of the father he hath declared him and Paul saith Iesus Christ of God is made vnto vs wisedom For this eternal sonne of God hath alwaies beene present with his Church and by his spirit instructed the Prophetes touching himselfe as witnesseth Peter And therefore whoso abideth in the doctrine of Christ abideth in the waie of saluation but he that wandereth from the doctrin of Christ runneth headlong into the way of perdition So then let our onely care be to imbrace and defend the synceritie of the Gospel setting-apart al danger either of life or goods And let vs know y t he was true of his word which said He that loaseth his life for my sake shal saue it How is Christ the waie by merit Because he alone by the obedience of the crosse hath clensed vs from sinne and imputeth to vs his obedience whereby he hath fulfilled y e lawe that we may be coūted righteous before God as though we our selues had fulfilled the same And this is it which Paul saith Christ is the end of the law for righteousnes vnto euerie one that beleueth that is Euerie one that beleueth hath as much as the law requireth namelie righteousnes performed by Christe but through grace imputed vnto him which thing the Apostle at large expresseth by à comparison where he containeth the summe of his meaning in these words As by one mans disobedience many became sinners so by the obedience of one many are made righteous And Augustine to the same effect doth saie Our sinnes he hath made his sinnes that he might make his righteousnes to be ours Of this merit of Christ they truelie doe participate who confesse and bewaile their offences and by vnfained repentance do flie vnto the mercie of God offered without respect of persons to so many as beleeue For the beleeuer is clensed from sin by y e virtue of y e sacrifice of Christ is endued with Christ his righteousnes receaued gratis vnto euerlasting life y t is in one word is iustified For iustification is
verse setteth before our eies the soueraigne happines namelie fellowship with God himselfe this seconde commendeth vnto vs the desire of y e chiefest felicitie in a goodlie example For by nature we are so framed that vnto the good which we knowe we are caried with ful desire couet after felicitie withal our strength that we maie enioie the same which enioieng is the ende both of the knowledge and of the desire In the 119. Psalme the Psalmist doeth often shewe this desire when he saith I haue had as great delight in the waie of thie testimonies as in al riches Againe Thie testimonies are my delight Againe My soule is euen worne awaie by reason of the desire I haue to thy precepts continualie And againe Mine eies haue failed in waiting for thy saluation and for thy iust promise Which thing the 42. Psalme doeth verie liuelie expresse in these wordes As the Hart braieth for the riuers of waters so panteth my soule after thee ô God My soule thirsteth for God euen for the liuing God When shal I come and appeare before the presence of God Therefore as the Hart in hunting flieth being pursued of dogs wearied by a long course and drines with al gredines desireth the fresh waters so the minde of Dauid being now in exile ful earnestlie longed-for the fellowship of the Church of God wherein y e word soundeth and praiers with sacrifices are made For that liuing fountaine is the word of God frō whence true life and liuelie consolations are drawen From the cisternes of man neither life nor substantial comfort can be fetcht Wherefore let vs diligentile note the order For first knowledge goeth-before For as it is rightlie saide That which is vnknowne is vndesired Secondarilie of knowledge ariseth à lust not of the flesh but of the spirite or frō faith Thirdlie this lust by due meanes is carried to attaine to possesse keepe and to enioie the end Here let euerie one examine his owne hart as by à most infallible rule and leuel whether he burne with such à desire as here is described or no and if he perceaue that he doeth not burne with this holy desire of the Church which is the chiefest happines then some inward light is wanting that is he doeth not rightlie vnderstand how amiable this fellowship of the sainctes is in God and among thē selues Therefore let him seeke light wherewithal his minde maie be inlightened the desire of his heart stirred-vp and the darkenes of ignorance and malice expelled-awaie But if he perceaue this burning desire then let him thinke how he is moued with the holie Ghost and let him inflame this desire within himselfe by meditating of the worde and by earnest praier that he alone maie be desired who alone can fulfil the desire that so al the grace which we haue receaued maie be sentback vnto the spring of the right fountaine For man naturalie doth desire both to attaine the good thing which he longeth for and haning attained to retaine and keepe the same But the true and sound felicitie of man is God himselfe Therefore man desireth God who because he is infinite the desire of him also is infinite and cannot be satisfied but with him onlie and hauing him it staieth and ceasseth This desire although it should be in euerie man yet in them onlie it is pure and holie whose heartes are inlightened and whose affections are purged by the light of God To this holie desire and longing both à certaine care of the spirite that we maie attaine the thing which we couet-after and à feare warines and courage of mind against troubles that would hurt is annexed But what meaneth he in saying He longeth yea and fainteth This fainting is not of one that is wearied but one that contendeth nor of one tired but of one that burneth For this holie desire cā neuer be so satisfied in this life but it wil thirst yet more after y e liuing fountaine For continualie this wil be the voice of the Church Beholde God is my saluation I wil trust and wil not feare for the Lorde God is my strength and song He also is become my saluation Therefore with ioie shal ye draw waters out of the wels of saluation And ye shal saie in that daie Praise the Lorde and cal-vpon his name And therefore the Psalmist addeth MINE HEART AND MY FLESH HAVE REIOICED IN THE LIVING GOD. WHat Is not the heart of man euil euen from his youth Is not the flesh defiled Surelie the heart of man before regeneration is peruerse stonie and harde that is disobedient and wil not giue place to the wordes of God The flesh in like sorte before regeneration is the store-house of al manner wicked affections wherebie it ministreth instrumentes to the committing of al impietie and wickednes whatsoeuer How true this is which I saie I wil shewe by two places of the Scripture the former whereof shal teach vs what in trueth we are without the grace of regeneration the latter shal assigne the causes of the same What we are Paul out of the Psalme telleth vs when he saith There is none righteous no not one There is none that vnderstandeth there is none that seeketh God Theie haue al gone-out of the waie theie haue bin made altogether vnprofitable there is none that doth good The reason whie we are such is expressed where the Apostle vseth these wordes I testifie in the Lord that ye henceforth walke not as other Gentiles walke in vanitie of their minde hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnes of the heart By the hardnes of y e heart he vnderstandeth an extreme nummednes wherebie men are not touched with the sense of their wickednes nor couet after à better state But after regeneration when by y e hand of God the heart is reformed y t is made newe by God himselfe and purified through faith according to that of Dauid Create in me à cleane heart O God and renue à right spirite within me then becommeth it fleshie that is tender and obedient and hearkeneth to the lawes of God then it is the place of newe affections and chiefelie of the feare of God of gladnes and reioicing And therefore in à certaine Psalme it is said Serue the Lorde in feare and reioice in trembling This feare is a childish feare holie and pure and the reioicing is of the spirite When after this maner the heart is enlarged and reioiceth this enlargement and reioicing is shed ouer the whole bodie For seing the hart is the beginning of life in man frō which diuers veines like conduct pipes do cōueie an hot and feruent spirit ouer the whole bodie maruel it is not being enlarged as it falleth out in à ioie to imbrace the obiect if the more subtil vital spirites are spread
drawen into à wrong conclusion Which if it fal out we must not for mans credite depart from the manifest truth Thinges certainelie true such as are both gathered and confirmed out of the worde of God are none otherwise to be receaued than if God himselfe had pronounced them For the truth of them dependeth vpon God Such are the Creede of the Apostles of the councel of Nice of Ambrose of Athanasius and such other thinges Thinges meerelie false contrarie to the principles of religion are to be auoided euen as the voice of the serpent that deceaued our first parentes Of this kinde are the teachinges of al heretikes and such are most of the Popes decrees and canons And to the detestation hereof as thinges accursed and abhominable we are driuen by the commandement of God his worde if so be from the heart we loue true religion Hitherto concerning the partes of the vpright state of the Churche whose outwarde notes conteined vnder these three partes be eight as Luther testifieth The first is the preaching of Iesus Christ without the knowledge of whome the true Church can not be at al much lesse discerned The second is the right vse of baptisme which is the doore as it were wherebie men do enter visiblie into the familie of God The thirde is the lawful vse of the Lordes supper according to the institution of Christ. The fourth is the vse of the keies according as Christ hath ordeined it wherbie the Church declareth her power when either through preaching it receiueth beleeuers into the kingdome of heauen or thorough discipline correcteth disobedient children or else receaueth such as repent into fauour againe The fift is an authoritie to cal and to consecrate ministers through laieng-on of handes on them who maie either preach or baptise or minister the Lordes Supper or absolue The sixte is publique praier thankes-giuing and praising of God in the congregation of the saintes The seuenth is the Crosse. Herewithal Christ wil haue his to be marked that theie maie be conformable to the image of his sonne For whome he hath determined hereafter to glorifie those he schooleth afore-hand by the crosse according to that If we suffer with him we shalbe glorified also with him The eight is manifolde offices of loue betweene y e housholde of the Church wherebie theie declare howe theie are guided by the same spirite and make haste vnto the same countrie CHAP. 19. 1. Of the troubled state of the true Church 2. How the godlie should behaue themselues therein 3. Against an opinion of the Anabaptistes THe troubled state of the Church is where either the offices both of ciuil and Ecclesiastical gouernors be mixed and confounded or the Prelates take Lordship vnto themselues ouer the Lordes heritage contrarie to the commandement of Peter or vnitie is violated by Schismes or the Church by heresies as by raging tempestes is shaken or discipline is loased or hindred either through the might of sinners or through the cowardnes and feare of Ecclesiastical gouernours When the Church is thus out of quiet it is the parte of the godlie to lament the wounds thereof to acknowledge the common infirmitie and sinnes of man and by earnest praier to beg-at the handes of God that he would vouchsafe to assuage the miseries and represse the madnes of Satan and his limmes who set snares either vtterlie to destroie or greeuouslie to afflict the church Also let them comfort themselues by the examples of manie good men who haue felt the same troubles Let thē knowe that God causeth such affliction for the trial of the elect as by fire as Peter saith Let them set before their eies the stories of the Church in al ages For as the diuel did beset our first Parentes in Paradise so doth he continualie set snares for y e godlie in the church he raiseth-vp offenses and horrible confusions and persecutions For betweene the kingdom of Christ the kingdom of Satan there is an vnreconcilable war according to y e saieng I wil put enimitie betweene thee and the woman and betweene thie seede and her seede He shal breake thine head and thou shalt bruise his heele Neither be the Anabaptistes nor Staphile to be hearkened-vnto who denie that to be the true Church wherein be heresies schismes and manners contrarie to profession For both Paul doth plainelie shewe the vanitie of those men who do cal the Church at Corinthus holie in whose outwarde assemblie for al that there were horrible heresies pernitious schismes manie dead members Christ himselfe too compareth the Church not onelie to à drawe net cast-into the sea conteining good fishes and bad that are taken but also to à fielde wherein both wheate and tares doe spring-vp together Neither was Iudas both à theefe à traitor à let whie the companie of the Apostles was not the Church CHAP. 20. 1. Of the banished state of the Church 2. How the godlie are to behaue themselues therein THe Church is in banishment when the godlie either doe remaine and liue where open confession of Christianitie is not admitted or violentlie be drawen-awaie into such places where the name of Christe is odious Albeit this banishment be a miserable thing yet when theie cal into their mind the inward societie which theie haue with the blessed Trinitie and Saintes of God the godlie doe feele à wonderful comfort And although it seeme verie grieuous to them to be barred frō the fellowship and communion of saintes in the sacramentes and common praiers yet for this wound theie haue à plaster namelie the ioie of the spirite wherebie theie reioice and lift-vp themselues against the cōming of the Sonne of God whom theie looke-for à redeemer and the finisher of their saluation Secondarilie as the saintes in this banishment after the example of Ioseph and Daniel maie beare ciuil offices gouerne be in subiection to prophane people so after their example to theie wil take heed y t neither either by superstitious seruice or by impuritie of prophane felowes theie pollute thēselues nor yet suffer themselues by anie craft of Satan so to be bewitched that theie fal therbie into the trappes of the diuel Those three companions of Daniel were in the subiection of à King who was both à tyran and à wicked person yea and in ciuil matters obeied him too but being once bid to worship the image of the proude tyran theie chose to be caste into an whote burning ouen rather than to denie their faith So Daniel would rather be throwen into the denne of Lions than he would but one daie intermit the inuocation of the true God But aboue al thinges beg theie by heartie and zealous praier at Gods hand strength constancie of faith and let them knowe that no refuge is neither more safe or more sure than is the name of the Lord that is earnest caling vnto God For so doth Salomon
smal importance y t by a little holie water they may be washed-away I omit them in like sort who dream that by the Popes pardons by Masses sinnes be redeemed by which toies the Popes kingdome is encreased vpholden and preserued both to the great dishonor of God and the most certaine destruction of infinite soules Thirdlie of the due waying of sinne this also followeth y t no pure creature could satisfie the iustice of God make amendes for the offence and restore man to his former happinesse where-from he did fall through sin And therfore Christ was faine in the flesh to take our cause vpon him selfe and to satisfie the iustice of God And although this wrath of God as we haue shewed be infinite yet is it tempered with mercie as the Prophet Habakuk doth saie In wrath remember mercie And Theodoret It is the propertie of God by the temperature of mercie to mitigate his iustice But of this mercie we are nowe to speake CHAP. 32. 1. The great mercie of God toward miserable man 2. Where-unto it may fitlie be compared AFter the due examination both of mans miserie and of the wrath of God against wickednes the infinite mercie of God which is the foundation of our turning vnto him is to be caled into minde God is saide to be merciful not because he is subiect to perturbations and griefe of mind as man is but for that of his meere goodnes loue he helpeth mans miserie For the mercie of God issueth out of loue and loue from the likenes which man hath with God being formed according to his image and similitude This mercie of God toward man is diuerslie painted-out in the Scriptures and the force thereof is commended to vs by sundrie comparisons First it is compared to the kindnesse of à mother towarde her tender babe For so saith Isaiah Can à woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee And in the 103. Psalme it is likened to the natural kindenesse of à Father As à father it is there saide hath compassion on his children so hath the Lorde compassion on them that feare him Of this naturall affection of parentes toward their children the worde Mercie in the Hebrue tongue is deriued And therefore Zacharie saide Through the tender mercie therebie to expresse the force of the Hebrue worde and the affection of God taking pitie Secondly this mercie of God is compared by Isaiah to mountaines and valeies where he saieth The mountaines shal remoue and the hils shal fal downe but my mercie shal not depart from thee neither shal the couenant of my peace fall awaie saith the Lorde that hath compassion vpon thee Thirdlie it is likened to the largenesse of the earthe as in the Psalme The earth is ful of the goodnes of the Lord. Fourthlie it is likened to the hie heauens in the 103. Psalme As hie as the heauen is aboue the earth so great is his mercie toward them that feare him Fiftlie it is compared to the ornament of à Kings throne In mercie shal the throne be prepared and he shal sit vpon it in stedfastnesse Sixtlie it is compared to à cloude of raine in the time of drought Eccles. 35. Oh how faire à thing is the mercie of God in the time of anguish and trouble It is like à cloude of raine that commeth in the time of drought Seuenthlie it is compared to à buckler or weapon of warre Psalme 103. Who redeemeth thy life from the graue and crowneth thee with mercie and compassions that is compasseth on all sides And Psalme 5. Thou with fauour wilt compasse him as with a shielde Eightly it is preferred before life it selfe than the which nothing is deemed better or sweeter Psal. 63. Thy louing kindnesse is better than life Ninthlie it is preferred aboue all other workes of God Psalme 145. The Lord is good to all and his mercies are ouer all his workes Last of all it is compared euen to the maiestie of God himselfe For so saith Ecclesiasticus As his greatnes is so is his mercie As if he should say In God there is souereign maiestie linked with souereigne mercie by the one whereof he hath power to do what he list by the other he hath will to preserue his chosen And although God by manie argumentes commendeth his mercie vnto vs yet the chiefest is that he gaue his sonne Iohn 3. God so loued the world that he hath giuen his onely begotten sonne that who so euer beleeueth in him should not perish but haue euerlasting life Rom. 5. God setteth-out his loue toward vs seeing that while we were yet sinners That is not conuerted vnto God Christe died for vs. Rom. 8. God spared not his owne Sonne but gaue him for vs al. To be briefe No creature is able sufficiently to commend this mercie of God flowing out of entire goodnes and loue The wisedome of the world is not touched with mercy toward the transgressors but toward the vnfortunate and such as do seeme vniustly to be afflicted For so saith Cicero They are to be pitied who are in miserie for fortune not for their offences But the wisedome of God doth helpe transgressors and the greatest sinners if so be they repent For grace proceeding from mercie aboundeth ouer sinne And Augustine doth say Greater is God his mercie than the miserie of all sinners So that Dauid not without cause doeth adhorte vs to praise God for this his infinie mercie Al nations saith he Praise ye the Lorde all yee people praise him For his louing kindnes is great towarde vs and the trueth of the Lorde endureth for euer But here some maie well obiect and saie the mercie of God in deede is great but for al that it hath an impossible condition annexed For so saith the Lord himselfe who cannot lie I will shewe mercy vnto thousandes to them that loue me and keepe my commandements This promise of God without Christe is plainlie to none effect because a condition of impossibilitie is added therevnto For no man by his owne strength can fulfil the commandements of God notwithstanding in Christe it is possible and effectual vnto a thousand generations of Christ that is to al who are borne the sonnes of God in Christ. For as he is the ende of the lawe for righteousnesse vnto euerie one tha◠beleeueth so al the promises of God in him are yea and Amen as Paule saith Hitherto belongeth that in Exodus The Lord the Lord God is mercifull and gratious and aboundant in goodnes and trueth who reserueth mercie for thousandes forgiuing iniquitie transgression sinne Neither maie it be douted y t God when he made this promise did signifie howe both Christe should be the fulfiller of the lawe and that al which desire the mercie promised must runne
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
the house of God betwene those that expel and vtterlie separate vs frō the familie of God and bring vnder the dominion of sathan Manie are the infirmities in y e faithful diuerse wicked affections spring-vp and oftentimes they offend of ignorance notwithstanding so long as they retaine faith and à good conscience they doe abide in the house of God not as of his household onlie but as liuelie stones also of which the house is builded But when wittinglie and of purpose theie sinne theie ouerthrow their conscience and make shipwrack of faith and so are cast out from the spiritual familie of God vntill through repentance theie come home againe For such is the goodnes and mercie of God that this house is alwaies set-open to such as vnfainedlie repent And forsomuch as this house of God is the Temple wherin God wil be worshipped therefore God maketh mention of the chiefe seruice in the same when he saith for euer and euer theie wil praise thee And as the grounde of this praising of God is the goodnes and mercie of God according to the saieng of the Psalme Praise ye the Lord because he is good for his mercie endureth for euer Vnder which his goodnes and mercie are comprehended al his works al his benefits al y e promises of God as maie be gathered out of the 136. Psal So y e praise of God consisteth in y e true knowledge of God in the meditation of the wonderfull workes of Grd in an assured trust of his promises in true obedience in praier in lauding his goodnes and mercie in confession c. Wherefore none can duelie praise God but such as dwel in his house namelie such as are trulie religious whose praises God liketh-of and alloweth whose eares are open not vnto the mouth but vnto the hart not vnto the tongue but vnto the life of the cōmender as Augustine saith So that neither of the wicked who sound one thing with their lips and shew an other thing in their life nor of hypocrites because y e face of their soule if so I maie speak is filthilie defaced with the mire of vane glorie and vnder the pretence of lauding God doe seeke their own praise nor yet of hirelings is god praised for theie praise their bellie not God but the godlie which liue through faith whose whole cogitations and good workes are commendations of God they onelie praise God Therefore saith Augustine Whatsoeuer thou doest do it well and thou hast praised God And whereas the workes of God as the Sunne the Moone y e starres the fishes of the sea lightening and thunder be saide to praise God it is by à figure called Metonymia because through their bewtie great commodities which they bring to mankinde they prouoke men to praise God Againe whereas God is saide as maie appeare in the Psalmes to be praised with Cymbals Tympanies and sundrie instrumentes of musicke that was but figuratiuelie done For they signified howe God in the newe Testament was to be praised with y e sweet musike and harmonie of sounde doctrine and of godlie behauiour Organs and Musike maie bee reteined in the Temples of Christians so long as they bewtifie further the ministerie and do not hinder the same but from these things let that Iewish persuasion touching the opinion of worshippe be farre abandoned The like iudgement maie bee giuen of singing of Psalmes and other lessons in the Church Moreouer when the Psalme saith For euer and euer it signifieth howe the Church shall abide for euer yet that out of this life it shal be translated vnto immortall glorie and ioined to the souerainge happines in which it shall bee blessed for euermore And this is the ende of our religion which alone reduceth vs vnto the originall from whiche we haue estraied and alone restoreth vs to perfection and blessednesse than which nothing is to be desired more For in verie deede this is perfection and happines euen for euerie thing to attaine the ende for which it was created and therein to rest and be blessed Wherefore the vse of this verse is three-folde The first is that we studie out of Gods word to knowe God the father in Iesus Christ thorough the holy spirit y t we shut our selues thorough faith into his house and therein continue that we both in heart and in conuersation doe praise God whom we knowe and being praised do loue being loued doe expresse and imitate and by immitating enioie him and by enioieng be made immortal and blessed and finalie that being made immortal blessed we maie abide euerlastinglie in the soueraigne happines singing Psalmes hymn◠continualie to God with all his elect This continual praising of the euerlasting God hath annexed there-vnto most pure holie and comfortable pleasure According to the Psalme Iacob shal reioyce and Israel shalbe glad and in an other Psalme At thie right hande there are pleasures for euermore Another vse is that in al afflictions troubles we fetch cōfort cōsidering y t both we are in the house of God and also that by the testimonie of the holie spirite we are pronounced blessed notwithstanding that in the sight of the world we seeme miserable For after night the cleare daie wil appeare So that the promise of blessednesse ought to be in steede of à remedie vnto vs against the bitternesse of the crosse The thirde vse is that so manie as are out of this house of God although theie haue manie goodlie children outward peace good successe in their matters yea and in the eies of men do seeme blessed yet theie are extremelie miserable as theie which hasten the readie waie vnto endlesse perdition From which neither Epicurus Zeno nor Aristotle can fetch their families whom miserablie theie haue fedde with à vaine hope of blessednesse THE SECOND part of the Psalme CHAP. 1. 1. The summe of the second parte of this Psalme generalie 2. The inuincible courage of true Preachers 3. Whether al the ministers of the Gospel haue the holie Ghost THe second parte of this Psalme comprised in three verses name lie in the 5. 6. and 7. describeth the state of the Doctors of the Church The members of which description are these The first concerneth the courage and weapons where-with Doctors are to be fenced The second with what mind and studie men are to enter-into the ministerie The thirde how theie are to passe through the vale of teares in setting-forth and enlargeing the kingdome of God The fourth an allegorical representation of the ministers of the worde The fift a promise of blessing and of good successe in the ministerie The sixte a final cause of this successe That it maie appeare howe the ministerie of the worde is preserued by the presence and power of God in the Church The fift verse BLESSED IS THE MAN WHOSE STRENGTH IS IN THEE THis first part of the description doth minister courage
if by theiâ— wise counsel theie preuaile nothing with the tyrants then are theie bound yea with weapons to defend godlie subiectes and remoue-awaie idolatrie restore true religion which thing if theie doe not theie discharge their duties but fraudulentlie And although the Church doeth not encrease by warres yet outward violence which is offered to religion by tyrantes maie by the magistrate placed betweene the cheefe head and priuate men be repelled by force Which thing both nature teacheth and the office of the popular magistrate requireth and the examples of holie men doe confirme wherefore let the magistrates and moderators of the cheefe head haue this saieng of the Lorde before their eies Giue vnto Caesar the things which are Caesars and giue vnto God those things which are Gods CHAP. 4. 1. An allegorical representatioÌ„ of the office of ministers 2. The sundrie significations of the worde Wel or fountaine in the Scriptures AND DIGGETH A WEL. THis fourth member touching the teachers of the Church is an allegorical image of the ministers of the worde This pleasant allegorie doeth admonish vs of manie thinges First it sendeth vs vnto the verie fountaine namelie vnto God himselfe And God is called á well both because he hath al good things from himselfe and also for that he doth communicate from theÌ„ce with his creatures without anie hinderance to himselfe For God ministreth to al lacking nought and receauing nothing of anie man Of this fountaine the Psalme speaketh My soule thirsteth for God euen for the liuing God And y e Lord by the Prophet Ieremiah doth saie My people haue committed two euils they haue forsaken mee the fountane of liuing waters to digge them pittes euen broken pittes that can holde no water And the Lorde in the Gospel calleth himselfe à Well The water issuing from this fountane is both the gift of the holie ghost Therefore saith the Prophet I wil powre-out my spirit vpon all flesh and also the doctrine of the Gospel or the promise of Christ. These are wholesome waters indeede wherewithall the hot and troubled consciences are cooled And y e doctrine puffeth not vp but is spiritual and withal cooleth the heart from the lustes of the worlde inflameth with the loue of GOD. Which wholesome waters Peter calleth the wordes of eternal life when he saith Master to whome shal wee goe Thou hast the wordes of eternal life Therefore in the Reuelation Christ saith I wil giue to him that is à thirst of the wel of the water of life freelie And as this liuing water is offered through the preaching of the Gospel so by faith it is drawen and taken according to the wordes of the Lorde He that beleeueth in me shal neuer thirst Hitherto maketh that saying of Isaiah With ioie shall yee drawe waters out of the wels of saluation And yee shall saie in that daie Praise the Lord cal-vpon his name Secondlie it signifieth that men are altogether vncleane and drie vnlesse they bee watered with the waters of this fountane and bee filled Because no man as Bernard saith is cleane from filth all men haue neede of the well of mercie and with à like desire shoulde hasten vnto this well with Noah Daniel Iob. And the Lorde saith Whosoeuer drinketh of the water that I shal giue him shall neuer be more à thirst Of this water also the Prophet Zechariah did prophecie in these wordes And in that daie shall there waters of life go-out from Ierusalem that is the preaching of the Euangelical doctrine which hauing proceeded from Iudea and Ierusalem shall bee sowed afterwarde ouer the whole worlde Thirdlie it calleth vs back from puddles and cisterns which either haue no water at all or if they haue it is muddie and vncleane yea and infected with poison that is it reclaimeth vs from the doctrines of men and diuels the which doe kill such as drinke thereof with their poison Moreouer Dauid in this allegorical picture hath an eie first vnto the type of the ministerie of the Gospell which is proponed in Genesis where it is saide That out of Eden went à riuer that watered the whole worlde Christ our Lorde is that liuing fountane buried in the earth but from the harte of the earth it springeth à liuing well to water the face of the whole earth that is to refresh so manie as dwel vpon the earth with the most comfortable waters of his Gospel that theie neuer thirst more Secondlie vnto that fountaine of water which issued from the harde rocke and followed the people Which rocke as the Apostle teacheth was à figure of Christ. Whose water did signifie the most delectable liquor of the Gospel Thirdly he had respect vnto the condition of men in his time which dwelled far-of from Ierusalem For theie thorough the vales of â—eares went vnto Ierusalem at the hie feastes and in their tedious iourneie with great labor digged the earth to finde water for the quenching of their thirst And therfore in the spirite sawe how the great paines of the ministers was signified who not without infinite troubles and persecutions should drawe water out of the fountaines of saluation wherebie theie might refresh those which thirst after their soules health CHAP. 5. 1. Howe the teachers in the Church are blessed prosper 2. Their enimies who theie be 3. Whether in the time of persecution theie maie flie or no 4. Comfortes for the Ministers in their conflictes DOVTLESSE WITH BLESSINGS SHAL THE TEACHER BE CROWNED 7 THEIE GOE FROM VICTORIE VNTO VICTORIE THis fift member of the description containeth à promise of blessing for the teachers of the Church of good successe in the ministerie This promise coÌ„prehendeth as most plentiful doctrine so most sweete comfort The doctrine is how the ministerie of the worde should prosper Of this efficacie the Prophet Isaiah speaketh on this wise As the raine commeth down the snow from heauen returneth not thither but watereth the earth and maketh it to bring-forth and bud that it maie giue seede to the sower and bread vnto him that eateth So shal my worde be that goeth-out of my mouth it shal not returne vnto me voide but it shal accomplish that which I will and it shal prosper in the thing whereto I sent it As if he saide The worde of promise which at my commandement ye are to preach shal euermore be of force For as the raine which at my bidding watereth the earth and maketh it fruiteful so that of á litle seede the husbandmen gather such an haruest that not onlie theie feede their owne familie therewithal but also haue sufficient seede for the yeare ensuing so also shal the seede of my worde bee fruitfull and prosper so that the sowers of the worde maie bring-home abundance of fruite Afterward when he addeth They goe from victorie vnto victorie He signifieth how the teachers of y e Church shall
eies of faith it is not learned in the courtes pallaces of worldlie kinges but in the sanctuarie of God as Dauid himself acknowledgeth when he saith I thought to know this namelie whie the Church is oppressed and the wicked doe florish But it was too painefull for me vntil I wâ—nt into the sanctuarie of God then vnderstoode I their endes Surelie thou hast sette them in slipperie places castest them downe into desolation How souddenlie are theie destroied They perished for their sinne yet I was alwaie with thee thou hast helde by my right hand Thou wilt guid me by thy counsel and afterward receaue me to glorie Dauid therefore by the eies of faith not onelie considereth the glorie of the church the future happinesse of the citizens of the same but also thinketh vppon the most lamentable destruction of those men who call not vppon God in his congregation Of both which that is of the happines of the Church and damnation of the vngodlie Dauid himself speaketh on this wise Lo theie which withdrawe themselues from thee shall perish thou destroiest al them which go à whoring from thee As for me it is good for me to draw-neere vnto GOD therefore I haue put my trust in the Lorde God that I maie declare al thie workes But what is the cause whie so manie mightie men of the worlde doe not consider their endes the better to order their liues as they shoulde The causes hereof are three as Paul saith namelie the vanitie of mind the blindnes of their vnderstanding and the hardnes of their heart The vanitie of minde bringeth to passe that such honest things as are thought to bee embraced by à dreame as it were doe forth-with vanishe-awaie without profite Blindnes of vnderstanding doth so carrie theÌ„ awaie that of those principles of vertue imprinted naturallie in the mindes of men they followe nothing but errors And through their hardnes of heart they are touched with no feare of God Whereof it is that with à reprobate minde wee embrace for goodnes in deede colored good thinges for true riches false vaine glorie for true praise beastlie and moste filthie pleasure for true delight and for the right preheminence vaine arrogancie Of this vanitie blindnesse and hardnesse the Lorde by the Prophete Ieremiah speaketh on this wise My people is foolishe theie haue not knowen mee they are foolishe children and haue none vnderstanding they are wise to doe euill but to doe well theie haue no knoweledge Whence it proceedeth that according to the saying of Salomon Theie reioce in doing euill and delight in the frowardnesse of the wicked To which kinde of men Isaiah crieth with à lamentable voice Wo when he saith Wo vnto them which are wise in their own eies prudent in their owne vnderstanding For one daie through the most righteous iudgement of God they shall bee condemned to euerlasting tormentes Notwithstanding Epicures which delight wholie in their filthie delightes either because they thinke there is no God at all or if there be à God they suppose hee will not be angrie seeing hee is all mercifull or if hee will be angrie that hee will not alwaies keepe hatred in remembrance they doe not regarde anie whit the wrath of God But this extreme vanitie both the daie of doome in the sight of all creatures of diuels of Angels and of men shall reprooue and also the verie conscience which is à witnesse of à iudgement to come doth speake against CHAP. 4. 1. Whie Dauid chooseth to bee of no reputation in the Church of God 2. The manifold benefits and blessinges which the sainctes of God enioie yea in this life The 11. verse BECAVSE THE LORD GOD IS A SVNNI AND A SHIELD THE LORD WIL GIVE GRACE AND GLORIE AND NO GOOD THING WILL HE DEPRIVE THEM OF WHICH WALKE INNOCENTLIE THIS is an Aetiologe For it rendreth the reason whie Dauid doth choose to bee the most abiect in the house of the Lorde that is in the Church rather than to enioie euen the greatest pleasure and delightes in the tabernacles of y e vngodlie And this reason is fetcht froÌ„ y e enumeratioÌ„ of the good things or benefits which are peculiar to the citizens of God his Church the which the forainers not onelie doe lacke but also are wrapped in the contrarie miseries Wherefore they are to bee illustrated by waie of Antithesis that each maie appeare namelie both howe great the glorie of the Church and contrariwise howe much the miserie of those is who are without the Church The first good thing or benefite of the Church is that God himselfe is in the same as à most bright Sunne which thing I do refer both vnto the cleare knowledge of God and vnto the affections agreeing with the knowledge and also vnto the manifold consolations which the godlie doe take through the light of this sunne For as from the Sunne which we do behold proceedeth to the world both light heate and beames wherebie all things are quickened and nourished So from God who is an inuisible Sunne of the Church there proceedeth both light that is à cleare knowledge of God and heate that is the burning affections of hope faith and loue and also beames which are the manifold consolations wherewithall the soules of the faithare quickened nourished and made merie This Sunne as it ariseth vpon such as feare God So it goeth-down from negligent wicked and prophane folkes And therefore great heede is to be taken least the godlie doe suffer this Sunne to be darkened and hidden from them For as it is à most certaine token of death to à sicke man as Hippocrates saith if he dreame that this visible Sunne is hidden or obscured So à most certain death of the soule is nigh at hand if our Sunne Christe be darkened by abolishing or corrupting of the true doctrine So that so manie as are destitute of this Sunne as are all theie which be without the Church they can not bee otherwise than most miserable For they being blinde and ignorant of God both doe groape in the grosse darkenes of ignorance and are beaten-downe with an horrible amazement of their mindes when sinne sheweth it selfe abroade in their consciences And although the consciences of manie seeme to be seared as it were with an hot iron as if it were voide from all feeling of sinne yet at the point and paine of death it is awakened yea it driueth the miserable soule vnto desperation The seconde benefite of the Church is that God himselfe who is the Sunne is also to the Church in place of à shielde wherewith the householde of the Church are compassed protected and saued against the kingdome of darkenes Hereof in the 5. Psalme it is spoken where it is saide Let all them that trust in thee reioice and triumph for euer and couer thou them and let them that loue thy name reioice in thee
he we do finde such places in the Scriptures as do seeme to attribute righteousnesse to workes special regarde must be had vnto the foundation from which they do spring And when they proceede from faith they are to be ascribed vnto the roote For example Blessed is he that iudgeth wisely of the poore the Lorde shal deliuer him in the time of trouble Here mercie toward the needie and poore is not set for a cause of blessednesse For mercie is a particular worke whereby the law of God is not satisfied But such manner of speech Dauid vseth because the effecte is a most certaine argument of the cause it hath So that the man which hath mercie on the poore is blessed because he beleeueth Now then through faith he pleaseth the worke also pleaseth not for the perfectnes thereof but for that God accepteth it because the person is not vnder the lawe but vnder grace And that it is necessarie that the workes which God accepteth of must proceede from faith it is manifest For whatsoeuer is not of faith is sinne And without faith it is impossible to please God The Lorde himselfe doth saie Without me ye can doe nothing As the branch cannot beare fruite of it selfe except it abide in the vine No more can man doe anie thing vnlesse he abide in Christ through faith For before we be regenerate we are euil trees Which cannot but bring foorth euill fruite wee are the children of wrath and dead in sinne we are flesh Whose wisedome is enmitie against God we are natural mē which perceiue not the things of the spirit of God And therefore whatsoeuer God promiseth to such as do good works that must not be promised indifferentlie to al but onelie to such as obeie through faith For seeing the iust doe please by faith theie doe necessarilie bring foorth the fruites of righteousnesse of faith namelie good workes which no more can be separated from the righteousnes of faith than the natural propertie from the subiect Wherefore as the argument is alwaie good from the subsistence of anie subiect vnto the natural propertie of the same and contrariwise the propertie being set the subiect of necessitie must be seene so faith which iustifieth man being set good workes which are y e properties of y e spirit of faith are necessarilie set And againe good works being set faith frō which theie do spring must needs be set So whersoeuer faith is not good workes are not wher good works be not ther is not faith the cause of good works Therfore saith Paul Fight à good sight hauing faith and à good conscience which some haue put awaie and as concerning faith haue made shipwracke So often then as promises doe seeme to be annexed to good workes we are to make recourse vnto the roote and ground namelie faith For as there be two beginnings of thinges one is that theie be the other that they be known so faith as the beginning of being worketh so that thou art righteous and good workes as the beginning of knowledge bring it to passe that thou art knowne to be righteous Hence the Lorde at the last daie wil propose the beginning of knowledge to the righteousnesse of faith which shalbe apparent in the sight of al creatures For thus he wil saie Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meat I thirsted and ye gaue me drinke I was à stranger and ye lodged me I was naked and ye cloathed me I was sick and ye visited me I was in prison and ye came vnto me Here the Lorde wil not haue the workes of mercie toward his members to be merites of the heauenlie kingdome but by certaine tokens he declareth who are the sonnes of God vpon whom the kingdome of God freelie for Christ his sake without anie merites of man shalbe bestowed For so saith Paul The gift of God is eternal life through Iesus Christ our Lord. And although by that which hitherto hath beene spoken it is none harde thing to iudge howe our doctrine concerning good workes differeth from the papistical imaginations Yet that the more distinctlie and particularlie this difference maie be seene I wil adde somewhat more here-vnto and that for two causes the firste to shewe the vanitie of those men who hearing that both we and the Papistes doe require good woorkes doe thinke that we striue not about matters of importance but onelie about words and that of pride onelie to gaine-saie Wherebie theie doe sufficientlie bewraie themselues to know nothing touching this controuersie of so great importance vpon which al our saluation doth depend Secondlie that godlie auditors maie be rightlie instructed in this matter and necessarie doctrine maie haue alwaie in à readines wherwith to answer such as indeuour to ouerthrow our religion and slaunder the same without reason either of meere malice or of grosse ignorance The difference therefore betweene vs and the Papistes touching good workes consisteth in foure thinges to wit in the matter efficient causes in the manner and in the oft doing of good woorkes If we shal proue this thing by euident argumentes I thinke there is none but wil graunt if so be he wil yeelde vnto the truth rather than to the vanitie of his own minde that for iust causes we are prouoked thus to contend The firste difference therefore is taken from the matter of workes For the Papistes doe place their chiefest workes and worship in the traditions of men the which theie preferre before Gods comaundementes which traditions for al that partelie be in their kinde indifferent as appointed fastes and certaine songues but in their vse and ende vtterlie wicked because theie put à confidence in them while theie perswade themselues that by obseruing of them theie doe merite the remission of sinnes partlie theie are superstitious meerelie ethnical as hallowing of water of fire of herbes of candles with infinit such toies wherevnto also theie doe ascribe the power to abolish sinne and driue awaie diuels and partlie theie are apparantlie wicked as such are that are contrarie to the word of God as is the inuocation of saintes the marchandise of masses the worshipping of Images the bearing about adoratiō of bread These and the like traditions the Papistes with fire and sworde doe vphould caring little or nothing at al for the breach of God his commaundements as euidentlie appeareth by the verie punishmentes which theie doe appoint For in the Papacie the contempt of the idolatrous Masse is more sharpelie punished than adulterie or incest A much more heinous offence is it among the Papists to eate flesh vpon à Fridaie than to kil à man vpon anie daie Wherebie it is apparent that the Papistes doe preferre their traditions before the commaundementes of God which thing is the proper note of Antichrist
either vnto the vnregenerate or vnto the regenerate If it be applied vnto the vnregenerate which are without Christ by the principle which we haue set downe it must needes folow that it is neither ratified nor performable wherefore it is referred vnto the first order of testimonies For it proponeth the iudgement of the lawe concerning the rewardes of good workes But forsomuch as an impossible condition namely if a man do my commaundements he shal liue in them is annexed it cannot be but that the vnregenerate are subiect vnto this damnatorie sentence of y e law Curssed is euery man that continueth not in al things which be written in the booke of the law to do them But if such a promise be referred vnto the regenerate in Christ the promise is firme and perfourmed in whom al promises are yea and Amen But moe thinges in order be to be noted in this place Firste how in the regenerate the rigor of the lawe is taken away which rigor consisteth in three thinges that is to say that none obedience liketh God vnlesse it be perfect that life is not promised but to them which fulfil the lawe that the cursse is denounced to al which offend yea in the least thing Secondly we are to thinke that a man nowe beleeuing pleaseth God as beloued in the beloued and as an heire of eternal life for Christ his righteousnes imputed to him which is the waie of life and saluation according to these wordes of Paul Christ is the end of the lawe for righteousnesse to euerie one that beleeueth Thirdlie it is to be considered that of the beleeuing man whom for Christ his sake he accepteth God requireth obedience and that as à moste louing father he promiseth à rewarde to him not of det for anie goodnes or price of the work but of meere grace through fatherlie kindenes wherbie he imbraceth the beleeuing man in Christ Iesus Fourthlie we must haue in minde that workes so done through faith be testimonies of religion euen as proper effectes be vndoubted arguments of the cause from which theie proceede And therefore is the Lorde saide to rewarde euerie one according to his workes as when Paul saith God wil rewarde euerie man according to his workes which workes be tokens of faith and most vndoubted arguments of the feare of God Of these workes mention shalbe made at the last daie that al creatures maie acknowledg the iustice of God in iudging But if à special promise be made in à certaine thing as when Tobiah doth saie Almes doth deliuer from death doth purge al sin and maketh men to finde life and Daniel Breake off thine iniquities by mercie towarde the poore for that shalbe à salue for thine error this rule which dependeth vpon the principle which we haue aboue set-downe is to be remembred Touching à particular fact we must iudge according to the qualitie either of the deede or of the person that doth it If we iudge by the qualitie of the deede it is moste true that no deedes of man be theie manie or fewe can satisfie the lawe of God as aboue in the firste order of testimonies we haue declared and therefore he cannot merit either righteousnes or life But if according to the qualitie of the person we doe iudge the iudgemeÌ„t wil be diuers as the persons be For the person that worketh either hath faith or he hath not If the person which worketh hath faith his worke done according to the lawe doth please and is imputed to him for righteousnes that is it is thought to be righteous for so much as it pleaseth God in respect of the person But if the person that worketh hath no faith it is impossible that the worke should please while this rule shal holde whatsoeuer is not done of faith is sinne And therefore diligentlie it would be considered what good workes be of themselues and of what account in respect of the workers Of themselues theie are of no valure neither doe theie merit anie whit because theie are not the fulfilling of the lawe Before the righteousnes of faith theie are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen y e vilest doung as Paul speaketh and abominable but after that righteousnes is coÌ„firmed theie are to be estemed not according to their owne desert but according to the goodnes of God which accepteth them for the persons sake y t pleaseth him in which respect these are imputed vnto righteousnes that is are taken for good workes as it is written of the zeale of Phinees which thrust throw the fornicators theie merit reward as Paul saith both in this life aâ—d in the world to come Now returne we vnto the saying of Tobias touching which I do saie first y t in the old traÌ„slation which à little before I cited the words be verie corruptlie red For according to the Greek theie should be thus red Almes or liberalitie doth deliuer froÌ„ death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This senteÌ„ce caÌ„not be applied to the Pharisee or to anie man y t is not regenerat For as the almes here coÌ„mended is à particular work so in the vnregenerat it is manie waies polluted So that it is to be referred vnto y e regenerat But theie haue remissioÌ„ of sins frely for Christ his sake by whose bloud theie are cleÌ„sed froÌ„ al iniquitie But the last particle in y e saying of Tobias namlie Theie shalbe filled with life that is theie shal enioie à long life doth shew how Tobias speaketh not of purging of sin before God but in this life only before meÌ„ who coÌ„mend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giueÌ„ touching y e place of Daniel which in y e hebrue is thus red Redeeme thy sins by righteousnes thy iniquities by mercie towarde the poore lo so thie peace y t is prosperitie felicitie in thie kingdome shalbe lengthened prolonged Here Daniel of necessitie must meane y e fruites of repentaÌ„ce which are most vndouted argumeÌ„ts of faith of the feare of God merit the mitigatioÌ„ of punishments à prosperous successe of affaires both priuate and publike which thing Daniel doth signifie in these wordes Lo so shal thie peace be lengthned proloÌ„ged To be short al y e senteÌ„ces whersoeuer they be redin y e holy scripture coÌ„cerning good works are to be vnderstood according to their circuÌ„stances and as the matter doth require are to be applied to these foure orders of testimonies But theie which confound these orders theie peruert y e scripture and trample vpon y e blood of the son of God with their feete wheÌ„ they indeuor to ascribe that to works which belongeth properlie to y e son of God our mediator Iesus Christ to whome with the father and the holie ghost be honor praise and glorie now
what it signifieth who a member of the same 107 the vnitie thereof 108 gouerned by God himself 109 à smal flocke like an Iland in the sea 109 it hearkeneth vnto Gods word no obeieth Christ onelie 111 in it y e Lorde of hostes doth dwel the Temple of God 113 the glorie therof 114 how it differreth from other assemblies 114 the puritie thereof 115 the holie seruice in the same 116. 389 howe defiled 118 in banishment 119 174 it followeth Christ 121 preserued 125 the marks it hath 148 171 the triple state therof 149 who the heade of the same 149 kinds of men in the Church 150 kindes of ministers therin 150 the power it hath 152 who teachers in the same 170 when troubled 171 the perpetuitie thereof 391 the enimies which it hath 438 God present in the same 451 why 452. how blessed in this life 463. Comforts for the godlie in their troubles 451. Comlines in the Church 167. Commandements of God whether abrogated 318. neglected of Papistes 512. Communicating with Papists 233. CommunioÌ„ of the Papists 230. Comparison betweene the Paschal lambe Christ 35. Concupiscence 288. Condemnation what 477. Confession Augustane confession 96. Auricular coÌ„fession disproued 303 confession of y e faith whie necessary 356 Conscience The coÌ„science 99 108 how healed 335. Consecration 231. Consolation against the Turkes 94. Contemners of the Gospel how punished 323 371. ConteÌ„platioÌ„ what 144 402. Correction 160 how vsed 160. Couenant The couenaÌ„t betweene god and man 306 what it is 310 the partes of y e same 307 347. the foundation therof 307. how fulfilled 310 old and newe couenant 306. The creatures doe praise God and how 391. Crimes obiected against Christ 60. Crosse What it signifieth 408 the kinds therof 408 à note of y e true church 172 the waie vnto heauen 375. Curssings Who may cursse 162 who are to be cursed 102 who curssed of the Pope 164. Custome 201 289 224. Custome of sinning reproued 293. D. A day diuersly taken 48. Daie artificial 48. Daie natural 48. Death of Mahomet 81. Destinies 370. Difference betwene y e ministers and the ministerie 397 betweene the true church other asseÌ„blies 114 betweene y e old Testament the newe 319 betweene sinnes 389. Disciples of Christ forsake him 30. Discipline 159 the partes thereof 159. Disputation of Christ with the Doctors 25. The diuel tempteth Christ 28 the diuel an imitator of God his works 64. the Diuel inuentor of praying vnto saints 214 Diuels worshipped for gods 191 the Diuel can worke no miracles 69â— y e Diuel by nature false cruel 411 the Diuel his purpose 438. Diuersities of religion 104. Diuine miracles what 64. Christ the waie by doctrine 122. Dokimasie 417. Dronkennes 192 E. Elements worshipped for Gods 191. Ende Ende of man 128. 366. of mans miserie 262. of knowledge 404 of comlines in the Church 167 of Iewish sacrifices 183. Enimies of the Churche 438. Euangelistes differ not in substance of doctrin 57. Eucharistical sacrifice 185 what 236. 349 the kinds thereof 352. Examples 160 402 Christ howe the waie by example 1â—4 Excommunication 161 the ends thereof 161. F. Fables of Mahomet 84 concerning y e last iudgement 86 of Lazarus 99. Faith what 325 it onely saueth 325 the righteousnes thereof 330 it purifieth the heart and how 117 faith à remedie against wickednes 294 faith of Abraham 418 the effects of faith 473. The faithfull howe holie 108. Fal of man 367. Father of the Gods 191. Feare of God 137. Feare worshipped for à God 191 Perfect Felicitie what 128. 137. Feast of Aâ—sâ—â—lapius of Apollo of Bacchus of Ceres of Hercules of Iuno of Iupiter of Mercurie of Minerua of Neptune 192. Festiual daies 192. Figuratiue significations of the Iewish sacrifices 186. Filthines of sinne 412. Flesh howe taken in the scripture 144. Wil of the Flesh. 289. Fortitude of the spirite 396. Fruite of meditation 323. Fruite of Godlines 387. Fruite of vngodlines 388. G. Glorie what 466. Glorie of the Church 114. Goate of Aaron 254. A God there is 98 99. God â— fouÌ„tane how 433. God his quantitie 84. God howe present in the Church 451 God the gouernour of the Church 109. Howe the godlie thinke of sinne 413. Why y e godlie suffer martyrdome 424. Fruite of godlinesse 387. Gods of the Gentiles 190. The Gospel what 326. 466. Benefite of the Gospel 243. Gouernment of the Messiah spoken-against 49. Grace what 326. 466. Life of Grace 127. H Right hand of God what 40. True happinesse 365 what it is 392 howe it commeth 366 al men desire it 367 377. Happinesse what in the opinion of Aristotle 383 of Epicuruâ— â—79 380 of Pindarus 382 of Simonides 382 of Socrates 386 of worldlie wisemen 385. No perfect happinesse in this life 376. An harlot the Masse is 203 Significations of the word Hart 140. Harted men 140. Hart of man 138. Head of the Church 149. The waie vnto Heauen 369. Hearers of God his worde the souldiers of Christe 14. Hearers of Gods word why blessed 372. Heretikes who 162. How men are holie in this life 116. Holie daies of the gentiles howe spent 192. Honie 187 what is signifieth 188. Lord of hostes who 9 10. House of God and who dwel therein 389. Hypocrisie what 448. Hypocrites who 447. I Idol Moloch 195. Original of idolatrie 189. Idolatrie à punishment for disobeieng the Lorde 190 196. Idolatrous princes not to be obeied 430. Immortalitie of the soule 100. Incense 177. Ingratitude of man wheÌ„ce 287. Innocencie what 467. Good intents 200. Intercession 212. Christ his intercession for vs 249 294 diuers things to be considered therein 296. Christ howe an intercessor for vs 299 and when 301. Saincts cannot be intercessors for vs 213. Interpretation of scriptures 169. Innocation of Sanctes 111 inuented by the Diuel 214. A fable of the laste iudgement 86. At the last iudgement persect happinesse 376. God his iudgement in punishing sinne 414. Iuridicall power of the church 156. Iustification what 124 326 477 495 503 505. Our IustificatioÌ„ by Christ onelie oppugned 331. Thinges required in a lustified man 495. Causes of mans Iustification 503 K. Keies of heauen 153. they being rightly vsed are à note of the true Church 171. Kingdome of Christ what 50 à spirituall kingdome 51 how gouerned 42 how opened or shut 154. Knowledge 136 ende of knowledge 404 knowledge of y e tongues 401 knowledge of God his word required in a minister 400 howe attained 401 knowledge of Christ what 499. L. Worde Lawe howe taken in the scripture 314 the vse thereof 487 no man iustified thereby 489 the rigor of the same 523. Lawes of Mahomet 83. Lawes of Moses abrogated howe 38. Leauen 187 what is signifieth 188 Life of nature 127. Vertuous life what 144. Logique 401 444. Loue a badge of the true Church 172. Lytron 409. M. Magistrates howe to be obeied 430. Manna à figure of y e Lords Supper 30. Marks of y e true church 171