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
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
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
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
had vnto the prerogatiue of the fleshe so euerie one which beleeueth the promise is counted for the seede as Paul in the 9. 10. and 11. chapters vnto the Romanes doeth at large and euidentlie prooue For in these three chapters the Apostle handleth the same argument which we doe in this place And therefore I send-backe the hearers vnto Paul who by strong argumentes refuteth the erronious definition of Israel and confirmeth the true which in times passed was shadowed in the olde Testament Whereof the Apostle concludeth howe there is none ods howe there is no difference betweene the Iewe and the Grecian For he that is Lord ouer al is right vnto al that cal-vpon him For whosoeuer shal cal-vpon the name of the Lorde shal be saued Therefore without any respect had either vnto nations or persons the Lorde without acceptation of persons is liberal vnto al. For he is the God not of the Iewes onelie but also of the Gentiles who as he reiecteth al disobedient ones so of his meere mercie he receiueth such as flie vnto him according to the vnchangeable rule of his eternal decree As touching the vocation of the Gentiles into the place of the disobedient Iewes the Prophet Hosea in his 2. chapter did fore-tel I wil saie to them which were not my people Thou art my people and her beloued which was not beloued And it shalbe in the place where it was saide vnto them Ye are not my people that there they shal be called The children of the liuing God And touching that which the Iewes obiect of the ignominie of y e crosse wherby they are offended it is by the testimonies of the Prophets sufficientlie confuted aboue where we entreated of the passion victorie resurrection and ascension of our Sauiour into heauen Nowe the cause whie the incredulous Iewes doe detract from the authoritie of the Euangelistes and saie that they write contraries springeth out of that verie puddle of impietie whēce their other toies do arise For in the ground and summe of matter they differ at no time but the difference appeareth in circumstances onelie But the more plainlie to answere vnto y e obiection of the Iewes I wil adioine to this place y e words of Ludouicus Viues which are these But saith he doe these foure to wit Euangelistes differ at anie time among themselues To this question Iohn Chrysostome aunswereth on this wise Smal disagreeing in the Gospels sometime doe offer argument of the trueth least otherwise they might seeme to haue written of composition if in al respectes they shoulde agree Iohn the Apostle was at Ephesus at that same time when Paul was yet neither maketh mention of other in their Epistles neither did they meete much and talke-together seeing they were sufficientlie enough taught instructed and armed as it were of the spirite of God that they might not be thought after they had communicated-together one after an others counsel to haue preached Christ but according to the doctrine of Christ himselfe and reuelation from heauen so that in the principles summe they disagree no whit as that Christe is the sonne of God borne of the virgin Marie and that he worked miracles taught to contemne this worlde to beleeue to loue both God and man that he called all men vnto euerlasting happinesse and suffered died rose againe ascended into heauen sitteth at the right hande of his father and shal come to iudge the quicke and the deade These thinges with one voice and with one minde they doe constantlie reporte and teach Albeit in circumstances which the Grecians cal Perestaseis the which alter not the substance of matter they differ sometime One sheweth à thing brieflie another more at large One telleth howe two were healed another howe three One at the comming out at the gate another at the going in Which thing falleth-out manie-times because the miracles of Christ were so manie that those thinges which in deed were diuerse we think are the same by reason of some resemblance which they haue together and so it falleth-out in the wordes and sentences of doctrine Christe vttered the same things in diuerse places diuerslie One telleth what he saide on this wise others what he said in that place after another forme to speake plainelie they gather peeces of the sermons and wordes of Christ which maie make for our instruction and welfare CHAP. 6. Howe and wherein the Iewes doe blame our Lord and Sauiour Christ with à cleering him from the same HEre foloweth howe the Iewes inspired of the diuel the father of all vntrueth doe most impudentlie and cursedlie blame our most holie and innocent Christ that which they laie against him is this First as theie saie because he made himselfe the sonne of God equal to the Father Secondlie for that he adhorted men to the worshipping of another God Thirdlie for abrogating the law of Moses Fourthlie because he spake against the traditions of the fathers Fiftlie for violating the Sabbaoth Sixtlie for saieng he could destroie the Temple of God and builde it in three daies Laste of all because he cast-out diuels thorough Beelzebub the cheefe of the diuels See what enuie loe what a minde peruerted can doe when men are drowned in the gulfe of malice Who seeth not that these miserable wretches which dread not to contende against God himselfe are to be pitied rather than confuted yet brieflie let vs answere to euerie particular crime Touching the first we maie confesse that he acknowledged himselfe to be the sonne of God equal to the Father But what wise men will saie it is à lie to confesse the truth For if this be à fault then shal à lie be à commendable thing which no man will grant that maketh account of the lawe of nature Doe not the Prophets in manie places of the scripture ascribe the name Iehouah to the Messiah saith not Isaiah in his sixtie chapter The Lord shal arise vpon thee and his glorie shal be seene vpon thee Hetherto belongeth the saieng of the prophet Ieremiah wherin he is called the Lord our righteousnes And the Lord him-selfe out of the 110. Psalme declareth howe the Messiah should be nor onelie à man but also à God when he saide The Lord saide vnto my Lord sit thou at my right hand But the errour of the Iewes doth here-of arise because theie marked not howe the office of the Messiah was to pacifie the wrath of God to beare the punishment of the sinnes of all mankinde to be present in al places to beholde the heart to heare the groanes of such as cal-vpon him which thinges doubtlesse are not the workes of anie pure creature or finite nature But of this matter we haue spoken more at large in another place The second concerning the worshipping of another God as it is à newe inuention of the Iewes so it is moste false For both by word and
nothing else but an absoluing of the beleeuing man from sinne an imputing of the righteousnesse of Christ and à free accepting vnto euerlasting life for Christ his sake And whosoeuer shal patch his owne merite with Christs as either à part or à cause or consummation of righteousnesse is doubtlesse out of the waie according vnto that of Paul vnto the Romanes Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse they haue not submitted themselues to the righteousnes of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth Wherefore abide we in the way of Christ his merite least with the vnbeleeuing Iewes and idolatrous Papistes we vtterlie forgoe righteousnes and saluation Howe is he the waie by example In proposing himselfe for à paterne of godlines according to that I haue giuen you an example that ye shoulde doe euen as I haue done to you Againe Loue ye one another as I haue loued you I am the light of the worlde he that foloweth me shal not walke in darkenes but shal haue the light of life Nowe he doeth folowe Christ who both embraceth his doctrine and resteth vpon his merite and placeth the example of Christ as à light before him Then by doctrine Christ doeth illuminate the minde that he may shewe the father by merite he doeth iustifie and by his example prescribeth à rule to liue by so that iustlie he deserueth to be called the onelie waie of saluation and happines Howe is Christ the trueth He is the truth both in fulfilling the prophecies and in performing promises and finalie in giuing true libertie and freedome For firste al the prophecies of the prophets and figures of the olde Testament are fulfilled in him according vnto that of Iohn The lawe was giuen by Moses but grace and trueth came by Iesus Christ that is what Moses hath shadowed by figures Christ in trueth hath fulfilled Againe he doth constantlie kepe promise He hath promised to be with his Church he giueth an euident token that he is present by his wonderful preseruing y e same amiddes the rage of Satan his limmes He hath promised that the gates of hel shal not ouercome the Church which promise he keepeth faithfullie Finalie he is the trueth also in giuing true libertie Hitherto is that of Iohn If yee continue in my wordâ— ye shal know the trueth and the truth shal make you free that is of the seruants of sinne he wil make you the free sonnes of God so that sinne can haue no more power ouer you And this was it which afterwarde in the same chap. is said If the sonne shal make you free you shal be free in deed And the sonne maketh free when he endueth man with his spirit according to the saieng Where the spirit of the Lord is there is libertie Howe is Christ the life By regenerating sanctifieng and glorifieng By regenerating because through his spirit he regenerateth vs into new men For through beleeuing we by à certaine secret blast and working of the spirit of Christ are borne the children of God according to that saieng He gaue power to be the sonnes of God euen to them that beleue in his name The greeke word in that place signifieth not so much à power as à preheminence And therfore Nonnus did aptlie expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à celestial honor or preheminence Howe this new spiritual natiuitie commeth to passe Christ teacheth Iohn 3. The wind bloweth where it listeth and thou hearest the sounde thereof but canst not tel whence it commeth so is euerie man that is borne of the spirite that is As nothing of the wind is perceiued but through the blast and sound so we be regenerated after an hidden forme wheÌ„ we beleeue but that regeneration is perceaued through the power and working of the holy spirit in the man regenerate A notable token of this newe regeneration is Baptisme Furthermore here woulde be considered the coÌ„parison betweene the life of nature and the life of grace the more to stir vs vp vnto the loue of the life of grace The life of nature is verie short but the life of grace is the beginning of immortalitie As an image hath the shape and not the substance So this present life hath nothing permanent nothing of continuance And therefore Paul doeth saie The fashioÌ„ of this world goeth-away for this present life hath manie sudden changes But the life of grace wherebie we are the sonnes of God hath the thinges which euermore abide and continue The present life is caled à natural life but the life of grace is à diuine life as witnesseth the Apostle The present life is excluded out of Paradise but the life of grace is entered into the spiritual paradise wherefore henceforth beware we of trappes least againe deceaued of the old serpent we be excluded out of Paradise Againe Christ is the life by sanctifieng For the regenerate more and more dailie by the power of y e death resurrection of Christ are mortified in the flesh and quickened in y e spirit For so saith y e Apostle Know ye not that al we which haue ben baptized in to Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised-vp from the dead by the glorie of the father so wee also shoulde walke in newnes of Therefore that the fleshe is mortified in vs it is done by the vertue of Christe his death that the spirite is quickened it is by the efficacie of Christ his resurrection This mortification and this quickening be partes of sanctification whereunto the Apostle testifieth we are called This sanctification or separation of man from the vncleanesse of the gentiles through the mortification of the fleshe and coâ—iuÌ„ction of him with God through y e quickening of the spirit is y e renuing or repairing of the image of God in man Wherefore as the image of Caesar in coine putteth men in minde what is due to Caesar So this image of God doeth admonish man what he bearing this image of God oweth to God Last of al he is called the life by glorifieng For by his owne power he shal raise vs vp being vp-raised he wil endue vs with immortal glorie For they are both the benefites of Christ to wit both the raising-vp of the dead and the giuing of eternal life wherein wee shal be conformable to him worlds without end This likenesse of the Church with Christ which is the coniunction and knitting of him with God is mans perfect felicitie yea and the ende of man For if that be mans ende which maketh him perfect and blessed so that he shal neither want nor wish any thing and is therefore named the ende because it pertaineth vnto
For both y e Apostles and y e holie fathers also tooke it far otherwise than do the papistes by the comparing of scriptures we wil make it euident Paul in his first Epistle vnto the Corinthians writeth after this wise First of al I deliuered vnto you that which I receiued howe that Christ died for our sinnes according to the Scriptures And 1. Corinthians 11. For I haue receaued of the Lorde that which I also haue deliuered vnto you to wit That the Lorde Iesus in the night that he was betraied tooke breade c. Matth. 15. Whie do thy disciples transgresse the tradition of the Elders Of these places I do gather how ther be three sortes of traditions the first of doctrine the seconde of diuine ceremonies the last of humane rites Tradition of doctrine is y t which is deliuered touching the lawe and the gospel and such thinges are conioined with them which forsomuch as they are commaunded of God maie not be altered Tradition of diuine ceremonies is of baptisme and of the Lordes supper in the newe Testament which likewise dependeth vppon the auctoritie of Christ and therefore is immutable Tradition of humane rites containeth manifolde canons both touching ceremonies and also concerning discipline of the clergie laitie this maie be altered for the profite of the Church at the discretion of gouernors Irenaeus in his third booke vseth the word Tradition oftentimes for the doctrine which the Apostles from God deliuered to their auditors and the same auctor calleth the Apostolical Creede y e the tradition of the Apostles Now then seeing the Church according to the doctrine of Paul hath auctoritie to ordeine such rites as make for edification for so he saith Power is giuen vs for edification Againe Let al thinges be done comelie and in order godlie magistrates maie appoint rites for comelines and order sake The ende of comelines is twofolde first by these helpes to stir vs vp vnto godlines secondlie that modestie and grauitie maie bee seene in the handling of Gods matters Order hath three endes one is that rulers and preachers of the worde maie haue à certaine rule to worke by another that auditors maie bee trained vp vnto obedience and discipline and the third that peace and concord maie be prouided for the Church being set in à good staie And herein the people doeth owe obedience to y e magistrats of the Church yet with certaine conditions For in the traditions of man manie thinges are to be taken heede-of First that they be not contrarie to the rule of faith neither that they bring vs from Christ. As doe manie of the popish rites of inuocation of sainctes of prophanation of the masse of buieng selling pardōs of bearing-about worshiping bread of holie water of rosaries of sundrie consecrations of y e toies of purgatorie such like infinite vanities and deceipts of the diuel In these the godlie are excused by the cōmandement of an hier auctoritie whereby we are bidden to bewar of idolatrie Secondly that they be not preferred before Gods heauenlie worde and ceremonies as they were sometime by the Pharisies as maie appeare in y e Gospel after Mark ye rethe commaundement of God that yee maie obserue your owne traditions and are at this daie by the Papistes as maie appeare by the punishments whereby the transgressors of Gods commaundement and of the Popes traditions are corrected It would therefore be knowen that as the traditions of God through the cōmandement of God doe binde vs vnto perpetual obedience so the traditions of men must giue place to Christian libertie and that without case of offence Thirdlie that they be not deemed necessarie vnto saluation nor counted for the seruice of God of themselues and ex opere operato as they vse to saie Last of al that vnder the pretence of indifferencie they destroie not religion For as the Papistes are subtil such thinges as appeare to the eies goodlie they doe amplifie and vnder à sweet baite the hide deadlie poison Some Papistes do exclame how their Masse is neither commaunded nor prohibited by the word of God and therfore is a thing indifferent and was in the feare of God ordained by the godlie fathers for the memorie of y e sacrifice of Christ. But vnder this goodlie shewe of wordes as vnder a faire garment as it were they conceale in abominable idole whereof in due place we purpose to speak And therfore it is wiselie to be regarded when true consideration is had of comelines and of order Interpretation of the Scripture which is another thing theie put-vnder the authoritie of the Church being a free gift of God which the Lord bestoweth vpon whom he list cannot be tied by mans authoritie vnto anie certaine caling of men For as in olde time God bestowed not the spirite of prophecie neither vpon the ordinarie Bishops onelie naie fewe of them were adorned with that excelent gift nor to the tribe of Leuie onlie but at his pleasure made manie of other tribes to be famous therebie So the Sonne of God wil not haue this gift to be tied to ordinarie succession but bestoweth it vpon whom he wil. In the tentes of the Hebrues it is giuen-out how Eldad and Medad did prophecie in y e hoste which thing when Ioshua the seruant of Moses could not brooke he requested his Lord to forbid them But what doth Moses What saith he Enuiest thou for my sake Yea wold God that al the Lords people were Prophetes and that the Lorde would put his spirite vpon them So then the spirite of prophecie and exposition of Gods worde is the peculiar gift of God Which he bestoweth by meanes somtime and sometime without meanes When it is giuen without meanes it is counted for à miracle but when by means it is Gods ordinarie gifte which he both imparteth vpon such as earnestlie cal vpon him labor therfore and encreaseth in those who doe vse it rightlie vnto his glorie But three things in this place are to be obserued The first although God indue manie with this gift yet that none presume to teach in the Church being not lawfulie caled therevnto For theie are neuer blessed in their doinges which rush-into the office of teaching without lawful caling and doe runne before theie are caled Which thing if some factious fellowes would thinke-vpon such troubles would not be in the Church at this daie as there be The seconde that both the whole Church and euerie member of the same haue power as aboue also I touched to proue the spirites For so saith the Apostle Trie the spirites whether theie are of God The third is how al the wordes of interpreters be not of equal weight For some are probable some certainlie true and some are meerelie erroneous Things probable for y e authoritie sake of the vtterers are so long to be imbraced as theie be not
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
of God is not men wander from the right waie Where the Lawe of God is not there is meere darkenes Hitherto in like sorte pertaineth the first commandement Thou shalt haue none other Gods before me And therefore it is for God alone vpon whome each creature should depend to prescribe the forme howe he wil be worshipped Dauid then instructed by this commandement did praie aright when he saide Lead me forth in thie truth and teach me for thou art the God of my saluation Againe Theie worship me in vaine teaching for doctrines mens traditions Then al the inuentions of man are vnnecessarie burdens as theie which detract from the auctoritie of God Furthermore whatsoeuer is not of faith is sinne For faith of the worde is faith Wheresoeuer then the worde is not in vaine doth man purpose to please God Againe Yee shal not do euerie man whatsoeuer seemeth good in his owne eies And Ezekiel Walke ye not in the ordinances of your fathers c. Walke in my statutes By these and manie other places that is confirmed which we did propose But this Masse wherein theie feigne an oblation to be made for the quicke and dead not onelie hath no commandement of God which thing is necessarilie required in the maner of seruing God but also is quite contrarie to the institutiō of Christ who biddeth the liuing to take eate and drinke and to do that in remembrance of him This reason should satisfie al good men especialie such as knowe that the Prophets zealouslie doe reproue the blindenes of those men which without the commandement of God doe institute worshippinges in the Church This foundation made the diuorcement betweene Luther and the Pope This foundation doth cleare the consciences of such good soules as forsake the baude of Rome and flie vnto their moste vncorrupted spouse euen our Lord Iesus Christ the sonne of God And this foundation doth strengthen and comfort the saintes while theie be compelled to sustein exile affliction shame and losse of their goodes for the confession of the true doctrine to whom long custome and the auctoritie of their Elders is too too impudentlie obiected For as Tertullian saieth none maie prescribe to the truth either spaces of time or the authoritie of persons or the priuiledge of regions Because our Lord Christ who continueth for euer named himselfe the truth not custome The second It is cursed impietie and abhominable reproch against the sonne of God to turne-ouer y e glorie due to Christ alone vnto à sacrifising priest But this is don in y e Popish Masse For the sacrifising priest arrogateth the glorie of offering à propitiatorie sacrifice for the sinnes of all men both quicke and dead to himselfe when he braggeth howe he doth offer for the quicke and for the dead For as aboue hath bin shewed Popish priestes are to that end consecrated But now seeing the heauenlie father wil that men doe repose the eternal sanctification of them selues onelie in the oblation of Christ for so y e spirite of God in the Epistle vnto the Hebrues doth saie But this man to wit Christ after he had offeredone sacrifice for sinnes sitteth for euer at the right hand of God and from hence-forth tarrieth til his enimies be made his foote-stoole For with one offering hath he consecrated for euer them that are sanctified Againe Christe being come an hie Priest by his owne bloud entered he in once into the holie place and obteined eternal redemption for vs. And againe How much more shal the bloud of Christ which through the eternal spirite offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God! Who seeth not that cursed impietie and abhominable reproche is done to the sonne of God by à sacrifising priest if he arrogate euen the smalest part of Christe his glorie to himselfe The third The holie spirit in Paul doth saie There is one God and one Mediator betweene God and man which is the man Christe Iesus who gaue himselfe a ransome for al men In which saieng of Paul there be two things The first is an assertion wherebie Christe is made the mediator betweene God and man The second à reason of the assertion namelie for that Christ alone and none but he hath giuen him selfe à ransome for al men For Paule wil haue these partes of Christ his priesthood to wit sacrifice and intercession to be so ioined together that theie cannot be seuered As therfore Iesus alone is the priest which by his sacrifice once offered doth purge wickednes so is he alone the mediator by whome onelie we haue accesse vnto the Father For the intercession dependeth vpon the merite of the sacrifice So that intercession can not be transferred vpon anie beside him whose duetie it is to make propitiatorie sacrifice When therefore this dignitie of intercession is ascribed to à sacrifising priest great iniurie is done to the sonne of God But this do the Papists in their fained sacrifice For theie doe not onelie arrogate to them-selues the honour of purging sinnes but also vsurpe the office of intercession which is peculiar to Christ. For this is in their praier in the Masse We offer to thie noble maiestie of thie benefites and giftes à pure sasacrifice a holie sacrifice an immaculate sacrifice the holie breade of euerlasting life and the cup of perpetual saluation vpon which do thou vouchsafe to looke with à fauourable and gratious countenance and to accept them as thou diddest vouchsafe to accept the giftes of thie childe Abel the righteous and the sacrifice of our Patriarch Abraham and that holie and immaculate sacrifice which Melchisedech thie most hie Prieste offered to thee We humblie beseech thee ô Almightie God command these to be carried-vp by the hande of thine holie Angels vnto thine hie altar c. And again in the same secrete of the Masse theie ascribe the like honour to the dead when the priest craueth that thorough their merites and praiers we maie be armed with the help of Gods protection Here we do see à double impietie to be ioined together For theie doe not onelie make à Priest the intercessor who standeth-vpon the dignitie of his sacrifice but also theie craue that through the merites and praiers of the Apostles and Martyrs God would protect them And although it folowe through our Lorde Iesus Christe yet moste plainelie theie bewraie their impietie in that theie testifie in plaine wordes howe theie depende both vpon the dignitie of the sacrifice and merites of the Saintes But when the Papistes doe obiecte howe Paule adhorteth that one would praie and make intercession for another I answere the saintes do praie make intercession each for others not with anie confidence vpon their owne worthines and merites but vpon the worthines and merites of the onelie Mediator our Lord and sauiour Christ. But the Papistes in making the saintes
people Nūbers 6. Thirdlie the Papistes out of the Epistle vnto the Hebrewes should know y t Melchi-zedek was a type not of y e popish Priests but of the sonne of God and y t too after a certaine sort Thou art saith the father vnto y e son à Priest for euer after the order of Melchi-zedek Nowe if they saie how they are Priestes after the maner of Melchi-zedek they make themselues the successors of Christ in y e priesthood whom the holie spirit in the Epistle vnto the Hebrewes doeth testifie hath a priesthoode which shal not passe by succession vnto another and who according to the witnes of the father shal haue no successor but alone shal abide a Priest for euer For so it is in the 110. Psal. The Lord sware and wil not repent Thou art à Priest for euer after the order of Melchi-zedek Fourthlie it is vndoubtedlie true that the holie spirite woulde not haue pretermitted the same had anie mysterie touching the sacrifice of breade and wine in the newe Testament lien hid in the deede of Melchi-zedek For the holie Ghost both exactlie and plainelie doeth number the conditions wherein Melchi-zedek was likened to the sonne of God our eternal Priest By these reasons it is apparent howe the Papistes doe wrest the deed of Melchi-zedek verie il to establish their idol Neither doe we weie their allegation of some saienges of the fathers who haue deliuered to the posteritie y e error which they receaued from their elders For there is no auctoritie of man so great but it must giue place to the worde of God Neither is a long and erroneous custome ought else then the auncientnes of heresie Before which y e worde of God deserueth to be preferred Theodoret whome alone I preferre before al Ecclesiastical writers waighing the words of the Epistle vnto the Hebrewes saith on this wise If therefore both the Priesthoode which is of the lawe haue taken an ende and the Priest which is after the order of Melchi-zedek haue offered the sacrifice and brought it to passe that al other sacrifices shoulde be vnnecessarie whie doe the Priestes of the newe Testament vse à mystical lyturgie or sacrifice But they who are learned in diuine matters doe know that we doe not offer another sacrifice but cal into minde that one and wholesome sacrifice Hitherto Theodoret. But the age insuing being seduced of sathan thorowe missevnderstanding of the wordes of the fathers did frame the idole of the masse The place of Malachie which they bring-foorth to confirme their opinion is this Mal. 1. In euerie place incense shal be offered vnto my Name and à pure offering for my Name is greate among the heathen Of this saieng of Malachie and such like as that is of Ezechiel Offer à lawful and continual sacrifice to the Lord the Papistes doe endeuour to establish their missatical sacrifice But euen children who haue but tasted the beginnings of Logike wil laugh at this conclusion For who can beare this conclusion Beastes be in the market place Ergo à Chimera is there Yea that which is yet more absurde of a general vndiuided theie doe inferre à monster neither heard-of nor seene afore of anie man The force of the Prophetes argument is this The Prophetes doe fore-tel how among the gentils there shalbe à sacrifice and in al places à pure oblation Therefore the Gentiles conuerted through the preaching of the Gospel shal haue sacrifices and oblations Notwithstanding what kinde of sacrifices oblations they shal be it must be learned not of men but of God and such as haue the testimonie of God speaking within thē But of this we shal speake more afterward when wee shal entreate of the sacrifices of Christians The third thing which the Papistes obiect is the worthines of the people of the newe Testament To proue this dignitie the Papistes bring-out manie testimonies of the scriptures especialie two sentences out of the former Epistle of Peter To whome ye come as vnto à liuing stone c. yee as liuelie stones be made à spiritual house and holie Priesthood to offer-vp spiritual sacrifices acceptable to God by Iesus Christ. And by and by in the same chapter But ye are à chosen generation à royal Priesthood an holie nation à peculiar people that ye should shew-forth the virtues of him that hath called you out of darknes into his meruelous light By these and the like sentences the Papistes doe wel gather the worthines of the people of the newe Testament but for al that their conclusion that therefore they ought to be massing Priestes to offer sacrifice for the quick dead is naught For Peter in this place speaketh not vnto bald Priestes but vnto y e whole people of God vnto men women maides old-men yong-mē infants to al which he giueth y e honorable title of priestes as they who are in y e priesthood to offer spiritual sacrifices acceptable to God through Iesus Christ. If therfore al Christians be priestes to offer acceptable sacrifices to God surelie the priesthoode common to al Christians is one and the priesthoode of papistes is another the which is committed onelie to shauelinges to offer acceptable sacrifices to God without the commaundement of God yea contrarie to the manifest scriptures Therefore when the Papistes do reason thus The excellencie of the people of the newe testament is farre greater than of the people of the olde Testament Ergo It is required that Christians also haue their sacrifices and those greater than were in times passed otherwise they were of baser condition than either the prophane people haue beene or the Iewes vnder the lawe I graunt the dignitie is verie ample I graunt also that the sacrifices are greater but that the masse is the sacrifice of Christians through the prerogatiue of worthines it can not bee proued Seeing nowe wee haue both shewed by strong reasons the vanitie and prophanes of the Popish masse and declared the lightnes of the bucklers which they obiect vnto vs it remaineth that wee shunne their impietie euen as the serpent himselfe who was the author to our first parentes that they should tempt GOD by correcting his commaundement For to tempt God is nothing else thā by dispising his word ordinance vocation to seeke another thing through trust of our owne wisedome which better pleaseth vs which thing the Papistes haue done by inuēting à masse for the quick and deade whereby they thinke both to confirme their kingdom and to encrease the honor of their sacrificing priestes CHAP. 25. 1. Of thinges indifferent NOwe brieflie as we promised let vs saie somewhat touching those thinges which maie be counted indifferent For al thinges that are obserued in the papacie are not generalie wicked so that euerie whit shoulde be auoided Morning and Euening praiers instituted as they cal it for the time doe consist of Psalmes and lessons taken out of the sacred scriptures
vnto the Doctors of the Church for the withstanding of Satan and the gates of hel An euident example maie be seene in the Apostles whome Christ did send into the world to preach the Gospel For he sent euen rude men vnto the moste eloquent plaine fellowes vnto the subtile naked men vnto armed weake vnto the strong poore vnto mightie princes of the Empire and of other nations quiet vnto cruel persons yet theie ouer-came and spread-forth the kingdome of Christ in so much that in à verie smal time their sound went ouer the whole worlde But how came theie by such a courage Euen God gaue it them who alwaie worketh in the ministerie of the worde For beeing armed with the power of GOD theie entered battaile with the worlde And therefore Paul saith The weapons of our warfare are not carnal but mightie through God to cast-downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ. The ministers of the Gospel armed with this courage do preuaile against the gates of hel For which cause theie are pronounced blessed by reason of the infallible hope which both theie haue themselues and shewe to others This courage GOD in al ages endueth his ministers withal This the Lord gaue vnto his disciples when he saith Receaue the holie Ghoste Whosoeuers sinnes ye remit theie are remitted and whosoeuers sinnes yee retaine theie be retained Therefore the holie Ghost is that fortitude wherebie the ministers of the worde are emboldened to oppose them-selues against the gates of hel This strength of God his spirite both maketh the mindes of teachers couragious and bringeth power to the worde wherebie it taketh effect in the harts of such as heare the Gospel Furthermore this fortitude of the spirite doth giue witnes that the doctrine of the Gospel is not forged but from God himselfe For it is à great miracle that the whole world and especialie that so mightie an Empire as the Romane was could not hinder those fewe disciples of the Lord but maugre their heads theie scattered the seede of the Gospel ouer the whole worlde Martine Luther à man of holie remembrance for the space of 45. yeares through this power of the spirite opposed him selfe against the whole Romane Empire and al the kingdome of Antichrist And although at the first Luther had no partakers against so mightie an aduersarie the chiefe whereof was the Duke of darkenes euen the diuel him-selfe yet so he preuailed that all the power of Satan and rabblement of Antichrist could not diminish so much as one haire of his head Such is the valiantnes wherwith the Lord armeth his ministers But what haue al the ministers of the Gospel the holie spirite Are not manie giuen partlie to ambition ah greefe partlie vnto other sinnes What hath the holie spirite to do with ambition and wickednes A difference must be set betweene the ministerie it selfe the ministers of the Gospel In the ministerie the holie Ghost is alwaie effectualie present For what the force wherbie we are nourished is in the bread y t is the holie Ghost in y e word wherby we ar moued to beleue born-anew For the heauenly Father hath so decreed y t the spirite of the Sonne shalbe present and work both with the word in the word Hence it is y e ministers of the new Testament are caled of the Apostle ministers not of the letter but of the spirite So manie therefore as resist the worde of the Gospel whosoeuer be he worthie or vnworthie preacheth the same resisteth the holie spirite For so great à matter dependeth not either vpon the worthines or vnworthinesse of ministers Iudas preached and Peter preached and both of them baptized but the word and the baptisme was Christs in which his spirite did worke Againe the question maie be aunswered that al preachers which teach the word rightlie haue the holie Ghost but not al alike For theie whose life aunswereth to the doctrine haue the spirite as both à teacher and à sanctifier But if the life agree not with the doctrine theie haue the holie spirite as à teacher but not as á sanctifier and that through their owne fault because stubburnelie theie resist the holie spirite That holie man of God Moses he had the holie spirite not onelie as à prophecier but also as à sanctifier too Because as his prophecies were most true so was his life most holie But Balaam had the spirite of prophecie and of teaching which vndoubtedlie was the holie Ghoste but he had not the spirite of sanctification For he was ambitious and couetous for the which his owne asse vpon whome he sate rebuked him Peter had the holie spirite both of teaching and of sanctification because his conuersation agreed with the puritie of doctrine But Iudas because he was not onelie couetous but à theefe too had the holie spirite as à teacher but not as à sanctifier Because he obeied the spirite of couetousnesse that is of Sathan rather than the spirite of God Moreouer as touching the spirite of teaching it is to be noted that as there is à twofolde calling by meanes and without meanes So there is à twofolde probation of the spirite of instruction For if the calling be with-out meanes y t is by God himselfe Iesus Christ and not by men after the ordinarie manner as was the calling of the Prophets and Apostles the spirite of instruction without al doubt is y e holie Ghost himselfe whose doctrine for y t he is true is also true firme and heauenlie without al mixture of errors it hath also heauenlie miracles wherebie the trueth of the doctrine is confirmed But if the calling be by meanes then are the spirites to be tried whether theie are of God and so farre-forth the holie spirite is to be acknowledged for the teacher as what is taught is agreeable to the worde receaued from the Prophetes from Christ and his Apostles Wherefore let him be accursed of vs y t preacheth another Gospel than y t which the Apostles through the cōmandement of Christ haue preached hath y e testimonie of y e Prophets So that in vaine is the holie spirite pretended when à defection is made from the voice of the Gospel CHAP. 2. 1. The special thinges required in à minister of the Gospel 2. Howe the knowledge of Gods word is attained 3. State of wicked ministers AND IN WHOSE HEART ARE THI◠WAIES THis second mēber of the description concerning the minde and studie of the ministers of the Gospel is referred vnto their knowledge of Gods worde vnto their feeling of the same in their heartes and vnto the direction or rule wherebie the preachers of the worde should gouerne the people committed to their charge Then first of al it is required of teachers in the Church
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 coÌ„cerning 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 SecoÌ„dlie 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 craftâ—nes through the art of disputation craueth of al meÌ„ 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 peradueÌ„ture his holy simplicitie should be made à laughing game amoÌ„g subtile felows yet would not this father desist froÌ„ 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 harkeÌ„ 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 amoÌ„g you can of those things which haue ben spokeÌ„ perceaue the things which I do let him giue credite to Christ folow this old man in whoÌ„ God hath spokeÌ„ This storie notablie doth teach by what weapons victorie may be atchiued against Sophisters namely by a certain persuasion or demonstratioÌ„ of y e ground of religioÌ„ by simplicitie of spech by ardent praier y t God maie giue streÌ„gth 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
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
thing commaunded is done as it should be according to the mind of the commaunder The hypocritical Pharisee giueth almes and the iustified Publican giueth almes in like sorte His that is the Pharisies almes the Papists define to be a good worke whereas before God it is abhominable but we pronounce the Publicane his almes a good worke not onely because it is commanded but specialy because through faith wherby the Publicane was iustified it was done to the glorie of God And therefore it hath the forme of a good worke when the worke commanded of God by a person iustified through faith is done principaly for God his glorie And a worke so done whether it be an inward or an outward work is the spiritual seruice of God Moreouer wheras certain ciuil works done euen of such as are not iustified by faith are profitable and do good to manie and therfore thought good works I grant they are so caled and be such too but in vse not in seruice For whatsoeuer an impure person doth it is vnpure abominable before God And though God sometime doe recompence such workes with rewardes he doth it for the vse sake not because they are the seruice that pleaseth him or be good of themselues The fourth thing wherin we dissent from the Papists in the doctrine of good workes is y e diuersitie of ends For they do appoint other endes of good works than we do which folow the direction of God his worde For they say good works are to be done y t we may deserue fauor be iustified through our works before God But how false absurd this Pharisaical opinion is we haue already in the first order of testimonies declared That no works do merit fauor iustificatiō it is hereby manifest because an euil tree cānot bring forth good fruite Therfore what can a mā not renued seeing he is wicked vnpure without vnderstanding vnprofitable merit by vnpure works Again if a man be iustified by works before God it must needes of necessitie be either because he fulfilleth y e whol law according to y e rule of God his iustice or in respect of particular obseruing som certaine commandement But each is false For as aboue we haue proued no mortal man can fulfil the whole law of God neither before conuersion nor after Secondly it is manifest that none is iustified by a particular fact both because it is not the fulfilling of the law which is required vnto y e righteousnes of the law also for that he which faileth in one commandement as Iames doth say is guiltie of al. Then seeing no man may be iustified neither by the whole law nor by a part of the same in vane doe the Papists contend that the ende of the lawe is that men by their owne workes should be iustified in the sight of God But we do teach that good workes be therfore to be don that being iustified by faith we may giue due obedience to God as children to a most louing father that we may be founde liuely branches and bearing frute in the true vine which is Iesus Christ that men seeing our good workes may glorifie God and be prouoked vnto wel doing by our example that through good works we may be directed vnto y e hauen of blessednes that by good workes as by an vndoubted marke of Gods children we may shew our selues enimies to Satan whō in baptisme we renounced y t we may encrease y e ioy of the angels in heauen which are much delited with the repentance of men aud with holines of life and that by workes we may be knowne and declared to be truly righteous that is that we be not deceaued with a vaine shew of faith as it happeneth vnto hypocrits as Iames in his seconde chapter declareth for whom to be iustified is to be declared and acknowledged righteous before the world Abraham beleeued aud is was imputed vnto him for righteousnes Bu when at the commaundement of God he was readie to kil his onely sonne by his willingnes to obey he declared how he was righteous not onely to others but also to himselfe For liuely faith hath this propertie that it preferreth obedience toward God before al worldly things be they neuer so deere as appeareth in Abraham So that he which is so affected that he desireth nothing so much as to obey God and to preferre obedience to him-ward before al things els he hath a most certaine token of a liuely faith and of the spirit of Christ wherby he is moued dwelling with in him For so many as are led by the spirit of God saith Paule they are the sonnes of God to wit through faith a true note wherof is that motion of the spirite wherby we are moued to yeelde obedience to God with al readines although we continualy do feele a combat of the flesh with the spirit which fight vndoubtedly in this life shal neuer cease The summe of this difference tendeth to this point The papists do make workes to deserue and to procure saluation we with Paul number them among the effectes of faith and fruits of the righteousnes of faith The Papists doe place the perfection of righteousnes in works we define them to be an obedience begon pleasing God because of the persō that is righteous which obedience can no more be separated from free iustification than the natural propertie from the subiect it hath as heate from fire as aboue hath been showen CHAP. 6. 1 The fourth order of testimonies 2. The rewardes promised vnto good workes THe fourth order as we proposed is touching the rewarde of good workes according to the promises of god which the godly without iustification do lawfully behold and through faith expect the things promised as Moses is written by faith to haue had respect vnto the recompence of the reward Moreouer the rewarde is promised to good works somtime simply to euery man sometime specialy to this or that man for a particular worke which is obediēce in some certain thing And that rightly without error we may iudge of such cōmon and special promises this principle is to be kept in minde namely that al promises without Christ be to none effecte For if as Paul saith al the promises of God are in Christ yea and Amen that is firme and ratified it foloweth that no promises without Christ can take effect be firme Whereof this also is gathered that none obedience without Christ doth merit reward Now this foundation being cast let vs entreate of the promises of rewarde according vnto the difference which we haue proposed Therefore when reward is promised simply or in general to euery man for good workes as when both in the Psalmes and also in Paul it is said He wil reward euery one according to his workes the promise must be applied by a distinction For such a promise hath a double respect Because it is to be referred
and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe