Selected quad for the lemma: reason_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
reason_n	doctrine_n	part_n	sum_n	3,251	5	11.0356	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	The faith of the church militant moste effectualie described in this exposition of the 84. Psalme, by that reuerend pastor, and publike professor of Gods word, in the famous vniuersitie of Hassine in Denmarke, Nicholas Hemmingius. A treatise written as to the instruction of the ignorant in the groundes of religion, so to the confutation of the Iewes, the Turkes, atheists, Papists, heretiks, and al other aduersaries of the trueth whatsoeuer. Translated out of Latine into English, &c. by Thomas Rogers.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

is that so we maie giue à more exact iudgement of Priestes But afore we define the Popish sacrifice that is the Masse it is behoueful for vs diligentlie to beholde the difference betweene the Masse it selfe and the outward colour wherewithal it is painted For as an harlot who setteth her bodie to sale doth paint her selfe to al lasciuiousnes and vncleanenes doth set-out her selfe with rings and iewels and putteth-on costlie apparel therwithal to alure to her selfe companions whose substāce she maie wast-awaie So that whore of Babylon caled the Masse commeth-abroade set-out as it were with golde and iewels while she doth vse certaine holie lessons and songes out of the worde of God wherebie she doth easelie deceaue the ruder sorte and the simple who deceaued with the outward shewe doe thinke her to be à verie chaste virgine who in deede is à moste filthie harlot hurting her companions more than the vilest harlot that maie be For as an impudent strumpet doth infect the bodie of her louer with contagions and poisoned diseases So this Babylonish or Romane strumpet infecteth the soule of man with moste pestilent diseases which no waie can be cured before her baude whiche is the Pope be vtterlie renounced and the filthines of this harlot being knowen Christe in time be made the physician who alone knoweth the waie to cure and heale the wounds of conscience And therfore we must not stick in the outward appearance of the Masse but in our minde we must haue deeper cogitations what one she is in deede when her ornament is plucked from her For beeing spoiled of the same nothing wil appeare either more odious or more abhominable or finalie more hurteful to mankinde than it is Nowe beeing fore-warned by this admonition let vs define the Popishe Masse as it is of it selfe without al colours and paintings The Masse with the Papistes is both à sacrifice and à sacrament It is à sacrifice when it is offered by à priest occupieng the place of à mediator betweene God and man for the saluation of the people that is for à cleansing of the sinnes both of the quicke and of the dead and for the obteining of other thinges from God And it is à sacrament while the feast made of Bread of Wine and of water is deuoured onelie of the sacrifising priest For I speake not in this place of the Masse wherein some peeces of bread are distributed among the people without participating of the inchanted cup. This definition of the Masse is collected partlie out of a Canon of the Masse than which theie thinke nothing is more holie partlie out of the commentaries of the schoolmen whome theie prefer before the writings both of the prophetes and Apostles And the Masse theie saie signifieth à transmission because the people by the priest who is in the place of à mediator betweene God and man doth transmit or sende-ouer praiers vowes and oblations Howe horriblie the Sonne of God with his priesthood is dishonored herebie no man sufficientlie can conceaue But because the yonger sorte without instruction are not able to conceaue the ab homination in this Popish Masse I wil first saie somwhat touching the canon of y e Masse and then gather reasons wherebie the prophanenes and abhomination of this Masse maie apeare First therefore I demande of the Papistes of whome theie haue this custome of muttering this canon wherein the mysterie of the Popish Masse is contained If theie saie of y e Apostles theie make Pope Gregorie whom theie cal Great à loude liar For he saith it was patcht-together by à cannot tell what schoolman If theie saie of Christ himselfe let them alledge testimonies of the Euangelistes who at large doe testifie the actes and saienges of our Sauiour Christ. Furthermore I aske whether this canon be à parte of the doctrine of the Church or no If it be à parte of doctrine whie doe theie deeme it vnlawful distinctlie to vtter the same that al the congregation maie heare it If it be no parte of heauenlie doctrine whie shewe the Papistes more crueltie against them which reiect the canon than against either harlots incestuous persons adulterers or traitors But the reason is plaine euē because theie preferre yea their smalest traditions before the commandementes of God If therefore this canon doth come neither from the Apostles nor from Christ him selfe nor yet is anie part of the doctrine of the church doubtles verie wicked are theie which wil thrust the same vpon the Church of God as though there-vpon the whole building of religion did depend As for me I am fullie persuaded this Canon was brought into the Church by the diuel himselfe the auctor of al idolatrie and superstition For the mumbling with their theatrical gestures agreeth to the incantation and curssed superstition of the Gentiles rather than to the institution of Christ. I wil therefore speake what I thinke of the Canon And first I saie that it is neither necessarie because it is commanded by no word of God nor profitable because it maketh not vnto edification nor yet indifferent because it is cleane cōtrarie to the institutiō of Christ but verie wicked because it spoileth Christe of the honor of à Mediator For he alone is both à cleanser of sinne by his onelie sacrifice and the onelie mediator betweene God and man which honor the canon ascribeth to à sacrifising Priest It is also a polling thing for it both was inuented is defended of Papists for lucre sake It is à poison to soules for it slaieth such as repose anie confidence therein It is not onelie à prophaning but also an abolishing of the Lordes Supper For it hath no one iote of Christe his institution It is furthermore an inchantment Because through the mumbling of these fiue wordes For this is my bodie and breathing of the priest vpon the bread it maketh a transsubstantiation as theie saie of the elementes Yea and it is idolatrous For these fiue wordes be no sooner spoken but both the Priest himselfe doth adore the bread and also offereth it to be adored of al the people rounde about him And so in place of God theie bring-in à morsel of bread and that to the greater dishonor of God than did Nabuchad-netzar that commanded an image which he had set-vp to be adored Thus much briefelie concerning the canon of the Masse Nowe in order we wil recite the reasons shewing what vnholines and impietie is in the Masse The first It is horrible impietie and sacrilegious impudencie to appoint anie seruice in the Church without the commandement of God For such boldenes is apostasie from God whose worde is the light of life according to that of Dauid Thie worde is à lanterne vnto my feete and à light vnto my path And Salomon out of the worde of his father gathered this Prouerbe The commandement is à lanterne and the Lawe à light So that where the commandement

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

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

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

Augustine doeth answere That hauing made earnest prayer vnto God they are by lot to chuse who shal flee and who shal tarie For in so doing both good regard is had for the present state of the Church and also it is wel prouided that when the teachers of the Church be once killed it shall want no ministers for all that to instructe them Sophisters and Sycophantes being puffed-vp with the wisedome of this worlde they subtillie laie snares to entrappe the preachers The scope of whome is that the fountanes of Israel beeing either stopped or troubled that is that the heauenlie doctrine being either vtterlie abolished or depraued with humane or diuelishe deuises the Church whose life is the puritie of Gods worde maie be oppressed Their sophistical arte is fitlie compared to à brawling woman Whome who so hideth hideth the winde and shee is as the oile in his right hande that vttereth it selfe as Salomon saith For the slightes thereof are infinite Whereof it is that hee which would refute al Sophismes doeth like him which woulde take the windes in à net Then what is to bee done Howe are Sophisters to be resisted The Pastors of the Church aboue al thinges must keepe in memorie the strong and euident testimonies cōcerning euerie principal pointe of doctrine from which they must not suffer themselues to be with-drawen by anie sophistrie of man which they shall notablie withstande if they haue ben wel instructed in true Logique Secōdlie by ardent praier they must beg of God that by his word hee would strengthen them against y e subtile reasons of man least the truth bee wound in by the serpent and so choaked that is that by sophistrie it be neither vtterly ouerthrowen nor at the least depraued Thirdlie they are to eschewe all vnproper kindes of phrases and vnusual of the Church and to content themselues with the simplicitie of speech which the trueth doeth loue Finalie if so instructed they are not yet able quickelie to aunswere vnto all Sophismes let them be contented with the simplenes of doctrine which is euidentlie expressed proued with manifolde testimonies of the scripture agreing-together And the ministers of the Gospel being thus armed they shall easilie beare-awaie the bel from al their aduersaries notwithstanding the subtiltie of the slipperie serpent A notable example hereof I will adde taken-out of the Ecclesiastical historie following the vsual translation What force saith he the simplicitie of faith hath wee doe knowe by those thinges which bee reported to be done there For when for the care of the religious Emperor the Priestes from all partes of the worlde had assembled-together verie noble and rich Philosophers also came thither too mooued through an opinion they had among whome à certaine notable Logician daie by daie woulde mooue great conflictes of disputation to our Bishops men not vnprobablie learned in Logique And great concourse of learned and lettered men there was to heare yet coulde the Philosopher by no meanes bee either brought vnto à blancke or caught from flieng of anie man For by his art of Logique hee so mette with the questions obiected that when hee seemed most of al to be taken as à slipperie Eele hee slidawaie But because God woulde showe that his kingdome consisteth not in worde but in power among the confessors of the trueth à certaine Bishop of à most simple nature which knewe nothing beside Iesus Christ and him crucified was present Who seing the Philosopher to insult ouer those whiche toke our parts bosting himself of his craft●nes through the art of disputation craueth of al mē rome faith he would speak à few words with the Philosopher But they on our sid which knew wel enough the simplicitie blunt speech of this man began to blush somewhat to feare least peraduēture his holy simplicitie should be made à laughing game amōg subtile felows yet would not this father desist frō his purpose but thus began his speech In the name of Iesus Christ faith he harken ô Philosopher vnto the truth There is one God who made both heauen and earth and which gauè life to man whome hee had framed out of the lime of the earth hee hath created all thinges both visible and inuisible by the power of his worde and established them by the sanctification of his spirit This worde and wisedome whom we call the sonne taking pittie vppon the errors of mankinde was borne of à virgine and hath through the passion of his death deliuered vs from euerlasting damnation and by his resurrection hath giuen vs euerlasting life whom also wee trust shall come to iudge all things which we go about Dost thou beleeue this to be true ô Philosopher But hee the Philosopher as though he had neuer learned anie art to gainsay was so astonished throgh the power of the words that he had nothing to saie but only this that he did thinke so that there was none other thing true besid that which he had said Then the old man If thou beleeuest these things to be so said he arise and folow me vnto Demonicus receaue the signe of this faith And the Philosopher turning about vnto his disciples vnto them which came to heare harkē saith he ô learned men while I was delt withal with words I to words opposedwords by the art of speech did ouerthrow whatsoeuer was said but when for words power proceeded from the mouth of the speaker words could not resist power nor man preuaile against God And therfore if any amōg you can of those things which haue ben spokē perceaue the things which I do let him giue credite to Christ folow this old man in whō God hath spokē This storie notablie doth teach by what weapons victorie may be atchiued against Sophisters namely by a certain persuasion or demonstratiō of y e ground of religiō by simplicitie of spech by ardent praier y t God maie giue strēgth to his word as though himself did vtter the same by his owne most holy mouth As y e hypocrits I meane stage plaiers are not taken for them which they be but do put-on and represent à strange person or as Augustin saith they hid y t which they are vnder à personage boast in à personage y t which they are not So the scripture by à Metaphor calleth such hypocrites as by external gestures and deedes boaste themselues for sainctes when for al that their minde is prophane and wicked that is when the outwarde man appeareth meeke as à sheepe when the inwarde is rauening like à woulfe For by this image Christ depainted hypocrites Hereof hypocrisie is saide to bee an outwarde faigning of godlines vnder à prophane and wicked mind So that à double sinne is in hypocrisie to wit impietie and lying For which cause their damnation is doubled for they are condemned both as wicked against God and as liers before men Therefore the saying of Aristotle against

welter in their sinnes fighting vnder the standard of sathan are depriued of these blessings whiche the Church onelie is partaker-of doubtlesse there can bee nothing more miserable than to wander without the Church of God and to bee carried from sinne vnto sinne vntill theie fall headlong into euerlasting wretchednesse THE FOVRTH part of the Psalme CHAP. 1. 1. The summe of the fourth part of this Psalme 2. Whie the Church is happie THE fourth part of the Psalme is a conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a firme confidence in God The 12. verse O LORD OF HOSTES BLESSED IS THE MAN WHICH TRVSTETH IN THEE HItherto by qualities affections and sundrie actions hee hath shewen who are the citizens of the Church that shal be blessed saued now he laieth before our eies the cause of iustification and of happines namelie a trust in the mercie of God which is ratified in Christ alone Blessed saith he is the man which trusteth in thee This confidence springeth of knowledge according to the saieng of the Psalme Theie that knowe thie name will truste in thee for thou Lorde hast not failed them that seeke thee But whie is he blessed that trusteth in the Lorde Because he is the heire of eternal life Wherefore is he heire of eternal life Because he is righteous Whie righteous For that he is in Christ and of Christe hath that which the lawe requireth namelie righteousnes according to this sentence Christe is the ende of the lawe for righteousnes vnto euerie one that beleeueth And therefore confidence dependeth vpon the promise of free mercie Free mercie dependeth vpon fatherlie kindenes Fatherlie kindenes is grounded in the merite of the sonne the merite of the sonne is the ransome for the sinnes of the whole world which ransome is by faith applied to man For as the medicine not being applied vnto the diseased place bringeth no profite to the sick So the promise of fre mercie in Iesus Christ although of it selfe it be true and strong yet doeth it not profit man vnlesse he haue faith whereby application is made And yet maie it not bee thought that application through faith is made in respect of the merite or dignitie of the beleeuing man but for Iesus Christ his sake whome man through faith apprehēdeth that by his blood he maie be purged from sinne and endued with his righteousnes wherebie God maie accept him For the lawe hath nothing which it maie accuse in the faithful Because theie haue the righteousnes which the lawe exacteth and for which it promiseth life Notwithstanding after that man is iustified by faith he is to liue by the virtue of the spirite of faith For it cannot be that à man at one time can truely beleeue and liue after the flesh Therefore saith Paul If Christ be in you the bodie is dead because of sinne but the spirite is life for righteousnes sake Here the Apostle putteth à double effect of Christ dwelling in vs through faith to witte mortification and life So then wheresoeuer à liuelie and healthful faith is there also be the naturall properties of the same Hence it is that the scripture doth iudge of faith by the properties thereof and that to the ende that no man should deceaue himselfe with à vane shew of faith As therefore we gather the life of the bodie by the motion thereof So we knowe the life of faith by good workes But by the waie diligent heede is to be taken that we do not confoūd the faith wherebie Christ is apprehended either with his properties or with the qualities affections or actions of such as are iustified For theie which so doe ouerthrowe the doctrine of free iustification Moreouer the Hebrewe worde wherebie confidence in this place is signified is opposed against doubtfulnes and expressed by manie wordes of Paul among which are these Elenchos which is when the minde conuicted with firme reasons touching the truth of God doth rest it selfe Hupostasis wherebie the minde setteth it selfe against all obstacles or tentations Plerophoria by which à godlie man is carried with ful course into the hauen of blessednes Pepoithesis confidēce of which ariseth boldnes For these causes faith is compared by the Prophet Isaiah to à girdle about the loines by the Apostle Paul to à shield by Hosea the Prophet to à token of marriage and by Saint Peter to golde which is tried in the fire CHAP. 2. 1. Of iustification 2. The sundrie sortes of testimonies of the holie Scripture concerning iustification FOrsomuch as Dauid in this place doth pronounce those blessed that trust in God and no man can be blessed vnlesse he be righteous For the faithful are therefore blessed because they be righteous for no man euer yet was or shalbe blessed without righteousnes which righteousnes is the cause of life yea and of saluation and true blessednes I thinke it good in this place to adioin à briefe discourse touching the iustification of man before God And although this doctrine of iustification is plainlie deliuered both in the Vniuersities and Temples of this Realme yet forsomuch as much darkenes is often mixed to this cleare light especialie of politike fellowes and hypocrites whereof the one sorte applieng themselues to the Ciuil Courtes do measure righteousnes by the measure of reason and the other putting on the visor of righteousnes wil bee counted righteous and holie● and neither sort knowe rightlie to iudge betweene those testimonies of Scripture which properlie belong vnto the causes of iustification and betwene those other sentences to be applied vnto other purposes according as circumstances of places and the analogie of faith shall require I will propose foure sortes of testimonies of Scripture which are woont to bee handled in this matter wherebie it shall moste euidentlie appeare what is the true sentence of the Church of God concerning the iustification of man before God and of what account the obedience of the faithful toward God is The sorts of testimonies be these The first is about the extreme right of the lawe according to the rule of GOD his iustice The seconde of the most comfortable equitie of the Gospel according to the promise of grace The third touching the proper and necessarie fruites of faith and of the properties qualities and actions of such as are iustified The fourth of the rewarde of the good workes according to the promises of God This difference of testimonies being knowen it wil be an easie matter to iudge of this whole doctrine CHAP. 3. 1. The first sort of testimonies concerning iustification 2. That no man can fulfil the lawe 3. Against the Pelagians and Papistes 4. Argumentes that none can fulfil the lawe by the power of nature THe first order of testimonies concerneth the extreme right of the lawe according to the rule of Gods iustice which is the lawe it selfe Nowe the extreme right of the lawe is to

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