to saluation and not conteining al necessary truth but that there are many articles of necessitye to be beleeued which are not conteined in the scriptures For so saith one of their champions Lindan li. 1. c. 10. The Apostles saith he would not commit certaine principall pointes of our religion to paper and inke thereby to perish and to be forgotten but they committed them to the faithful harts of christians As though those things remained more sure which be cōmitted to the fraile memory of feble men in this sinful world then those things that by the spirit of god are put in writing This is the cause why they blasphemously cal the sacred written word of God The Papists blasphemy a dead writing a dumbe Maister doubtfull and vncertaine A black gospell dead inke inkie diuinitye A nose of waxe a leaden rule c. This is the cause why they say that the scriptures take authoritye of the church Frier Soto and that without the authority of the Church the scriptures haue no authority As though the Maiesty of Gods wisedome and his trueth conteined in the scriptures depended vppon the authority of man For though the Church bee neuer so holie yet it consisteth of men which oftentimes haue and do erre when they leane not to the word of God Petrus de palude de potestate Papae Art 4. Herueus de potest Papae If they would hearken to Gods worde then would they not say that the Popes onely power passeth all the power of the whole Church besides And that the Pope by vertue and power is the whole church and so conclude theruppon that there is neither holy ghost nor interpretation or sense of the scriptures but onely in the Pope Indeed it is true that as the Scriptures were written by the spirit of GOD 2. Pet. 1.20 So must they be expounded by the same For without that Spirit we haue neither eyes to see nor eares to heare It is that spirit that openeth and no man shutteth the same shutteth Ma. 11.15 Reu. 3 7 and no man openeth The same spirit prepared and opened the heart of Lidia Act. 16.14 Io. 6.45 that she should geue eare to and consider the things that were spoken by S. Paule And in respect of this spirit the Prophet Esay saith Esa 53.13 Ier. 31 33. They shal be all taught of God But God hath not bound himself that this spirit should euermore of necessitie dwell in Roome Esay 62.2 but vpon the lowly and humble hearted that tremble at the word of God Chrisostome saith they that speake of themselues Chrisost de sancto ado spi falsly pretend the holy ghost And againe if any thing be brought vnto vs saith he vnder the name of the holy ghost besides the gospell let vs not beleeue it For as Christ is the fulfilling of the law and the proph so is the holy ghost the fulfilling of the gospel Now with what spirit the Bishops of Rome haue expounded vnto vs the holy scriptures it is so manifest and apparantly knowne that we need go no further but to their owne writings canons sufficiently to proue that the Pope is Antichrist 1. Io. 2.22 and that his prelats and disciples are the spirituall wolues of whom Christ in his gospell geueth warning Mat. 7.15 though they couer themselues neuer so closely vnder the clothing of Christes true sheepe Christ was humble and lowly The prophet in his owne person speaketh of him I am a worme and not a man ashame of men and the contempt of the people And S. Paule saith he humbled himselfe Ps 22.6 Phil. 2.8 and became obedient vnto the death euen the death of the crosse Behold his parents his birth his cradle beholde his life his disciples his doctrine and his death All were witnesses to his humility He saith of himself the son of man hath not whereon to rest his head And to his disciples he saith Mat. 8.20 The Kings of the Gentils raigne ouer them they that beare rule ouer them are called gratious Lordes but you shall not be so Luk. 25.22 Ma. 11.29 And againe Learne of me that I am meek lowly in heart and ye shall finde rest vnto your soules Now on the other side if wee consider the condition of Antichrist beholde his birth his place his chaire his estate his doctrine his disciples and al his life there shal nothing be seene but pomp and vaine glory he is proud in life The image of Antichrist proud in doctrine proud in word and proude in deedes He is like vnto Lucifer and setteth himselfe before his brethren and ouer nations and kingdomes He maketh kings and princes to kisse his feete to cary his traine to hold his stirrop c. He claimeth power ouer heauen and earth Hee saith he is Lord ouer all the worlde the Lord of Lords and King of Kings that his authority reacheth vp into heauen down into hell that whosoeuer he blesseth is blessed and that it is cursed whatsoeuer he curseth He selleth merits the forgiuenesse of sinnes the sacrifice for the quicke and the dead He maketh marchandise of the soules of men He remoueth Kings deposeth the stats princes of the world He taketh vpon him the authority and name of the liuing GOD which made heauen and earth Extrauag Io. 22. euen the name of GOD the Father of our Lord Iesus Christ And in this pride hee exceedeth all others that haue bene wicked But some will peraduenture reply that the Pope at this daye is not called GOD but that hee abaceth and writeth himselfe by a title of humility and is called so the seruant of seruaunts Thus indeede he is written but marke how much the matter is amended Extra de Maior obedien This seruaunt saith I doe make holy the vnholy I do iustifie the wicked I doe forgiue sins I open and no man shutteth This seruaunt can say that whosoeuer obeyeth not him shall be rooted out and that he may dispence for any commaundement of the old or new testament 9 Que. 3. cuncta pet de pal de pot pa. Art 4. No man may iudge this seruant For they say the Pope is exempted from all law of man again neither all the clergy nor all the wholeworld may either iudge or depose the Pope Such a power this seruant of seruāts claimeth to himself what greater power may be geuen vnto God And this power the Pope at this day challēgeth as proper to his seat that he hath the authority which is due vnto Christ ouer his Church none may say he doth erre or aske why hee doth so Now the first Sheepes clothing wherewithall the false Prophetes and members of Antichristes schoole doe vse to hide and couer their deuelish hypocrisie is fasting prayer almes deedes The first sheeps clothing wherwith the false Prophets doe hide thēselues and outwarde holinesse of life The which things
lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the cōming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childrē of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened ◠therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort
Esay Esay 66.19 I appeared saith he vnto them which sought me not And this likewise 〈◊〉 the cause why Iohn the Baptist reprouing the rudenes and hardnesse of his disciples Io. 3.27 no man saith hee 〈◊〉 receiue any thing vnlesse it be giuen him from aboue 177 Man hath no free wil to do good FOr asmuch as we are borne of the flesh there is nothing in vs but vâ—ter corruption and we tende alwaiâ—â— towarde the earth Men maye 〈◊〉 deed glorie in their owne wisedome and moreouer thinke that they haue a free choyse and will of their owne to take the good and leaue the euill but those are but dreames For it is certaine that so long as we be let alone in our own nature Io 3.6 Ge. 6.5 we tend euermore vnto euill and the Scripture also condemneth vs of it saying that there is not anye thought conceaued in mans minde but the same is lewd and all our affections are enemies and rebellions against God Wherefore let vs not beguyle our selues anye more with vaine flatteries Ro. 8.7 but acknowledge our selues to be vtterly marred in Adam so as there is nothing but sinnefulnesse in vs. Notwithstanding God prouydeth for that mischiefe when hee toucheth vs to the quicke by his holye Spirite and so purgeth our heartes as wee desire to obey him and although we be not so perfect as were requisite yet wee fight against our selues and go forward stil to goodnes And surely when Gods spirite is as a bridle to vs to hold vs backe in his obedience it is a sure token that God dwelleth in vs Eph. 1.14 and gouerneth vs 〈◊〉 his flocke and holdeth vs for his children For we cannot be counted christians without this record that God warranteth himselfe to be our father and that his holy spirite is as a 〈◊〉 thereof 178 We haue no freewil to doe good IF we haue free will to guide our selues to Godward and to attayne euerlasting life it would followe of necessitie that first of all wee should haue faith righteousnes and holines But the scripture condemneth vs as blynde wretches and telleth vs that we must not aduaunce our selues so high as to thinke to attaine to Gods secrets but that we must confesse our selues to be destitute of wit and reason And thus it appeareth that the first lesson which we must learne wheÌ„ we come to gods schoole is to become fooles as S. Paule saith 1. Cor. 3.18 And although the same seeme straunge vnto vs yet must we passe that way So that if wee attende to bee taught at Gods hand we must become fooles that is to say we must acknowledge that there is not so much as one drop of reason or vnderstanding in vs but that we be more destitute of it then the bruit beastes And therefore let vs learne to humble our selues that God may reach vs his hand And let vs vnderstand that to comprehend gods secrets he must be fayne to giue vs his holy spirit and to inlighten our darkenes and for asmuch as we be too farre to seeke he must shewe vs what is for vs to knowe and we must not presume to haue any knowledge other then he giueth vs. 179. Free will ouerthrowne AS Christ our sauiour denyeth men to be fit to beleeue except they be drawne of God the father so likewise he pronounceth that the grace of the spirite is effectual by which men are drawne to beleeue of necessity By these two members Io. 6.44 45. the whole power of feewill is quite ouerthrowne of the which the papistes so greatly dreame For if we come 〈◊〉 to Christ before the father drawe vs as the truth it selfe doth truely affirme we haue not so much in vs 〈◊〉 the beginning of faith nor readinâ—â— at al to obey Moreouer if al do come whom the father teacheth he doth not onely giue a desire to beleeue but also faith it selfe Therfore in that we willingly obey by the direction of Gods holy spirite it is a token of grace and of our sealing because God shoulde not draw vs if so be he stretching 〈◊〉 his hand as it were should leaue oâ—â— will in the middest in suspence For he is properly said to draw vs when he extendeth the power of his spirit to the full effect of faith 180 Freewill and the law without grace can do nothing AS the matter the instrument without the forme can do nothingâ— euen so freewill the commandement wtout grace haue no power to worke For what can either freewill the coÌ„mandement do except they be holpen with grace both going before following For grace sendeth the commandement as a messenger minister to freewill the commandement prouoketh freewil and stirreth it vp as out of a sleepe to do good workes leadeth it as a blinde man by the hande teaching him the way wherein to go Which both if they bee destitute of grace can do nothing of themselues And if they begin yet they proceede not neither do they performe or accoÌ„plish any thing and if they presume it prospereth not and is but labour lost For where the coÌ„mandement coÌ„meth either by maÌ„ or angel and also where freewill is moued prouoked enformed either by the motion of man or of angell yet vnlesse Gods grace goe withall preuenting and following the same what is it able to do For when man was put in paradise what auailed him the commandement which he heard Ge. 2.17 thou shalt eate of euery tree in the garden but only of the tree of knowledge of good euill thou shalt not eate which coÌ„mandement wrought not to his saluation but to his condemnation because grace the saueth helpeth was waÌ„ting which he presuming vniustly vpoÌ„ his streÌ„gth despised Or what did the commaundement 〈◊〉 the law giuen by Moises profite 〈◊〉 people of Israell in the wilderâ—â—â—â— which law they refused to obey 〈◊〉 what profite wrought it to him whiâ—â— presumed to followe the Lord of his owne free will and not of the Lords calling Mat. 8.19 saying vnto him Lord I will follow thee whither soeuer thou gâ—est By these and such like places of the holy scripture it is easilye to bee proued that neither the law nor free-will haue power to worke of themselues vnlesse they be holpen by Gods grace preuenting and following theÌ„ 181. Free will is highly extolled of the papists IF there be any droppe of good and right vnderstanding in vs it is the speciall gifte of the holy Ghost and we cannot challenge the prayse of it to our selues except we will be traytors to God in robbing him of that which belongeth vnto him Seeing it is so what is further to bee said of the freewill which is so highly magnified amongest the Papistes For when they speake of freewill they meane the reason that men haue to be so wise Gen. 6.5 as to chuse the good and to eschuse the euill But on the contrarie part God telleth that
measure of knowledge as other haue There is difference in giftes among vs at this day as there was among the apostles yet they all sufficiently preached They which haue any measure of those giftes which the Lord requireth in his ministers 1. The. 5.19 they must not quench the spirit but vse the meanes to encrease their measure if they be painefull carefull watchfull and faithfull in their ministerie with a holye and pure affection the Lord will blesse them Mat. 25.29 To him that hath shall be giuen we cannot at the first come to perfection Apollos a learned doctor seruent in the spirit Act. 8.26 and mightie in the scriptures yet was he ignorant in some thinges and receiued instruction from Aquila and Priscilla Some haue more then others some haue ten talents some fiue and some but one yet let vs alwaies remember and let it neuer slip out of our minds that the slothful and vnprofitable seruant Mat. 25.15 30. shall be cast into vtter darknes there shall be weeping and gnashing of teeth 208 Of the Gospell and how it must be preached VNder the voyce of the Gospell is comprehended the whole historie of Iesus Christ in the flesh and also the fruit and vse of the same historie The story of Christ is briefly comprehended vnder his passion and resurrection the vse and ende wherof is that we should haue repentance and remission of sinnes in his name And this doth Christ himselfe witnes when as he said to his Apostles after his resurrection Luk. 24.46 thus it is writen and thus it behoued Christ to suffer and to rise againe the third day and that repentaunce and remission of sinnes shoulde bee preached in his name among all nations To this agreeth the Apostle Peter when as he saith with other the Apostles to the Counsell and chiefe Priestes The God of our Fathers hath raysed vp Iesus whom ye slue and hanged on a tree Act. 5.30.31 him hath GOD lifte vp with his right hande to bee a Prince and a Sauiour to giue repentaunce vnto Israell and remission of sinnes By this we may see how the Gospel must be preached the people must be taught what Christ hath done for them The whole storye of his Incarnation conception birth sufferinges resurrection and ascention must be oftentimes and effectually preached vnto them as they are set downe by the Euangelistes and Apostles but yet this is not inough to shewe what Christe hath done and to rehearse the storie of his incarnatiō but also the minister must be careful to preach the ende the vse and fruite of the same which is that the people may repent be turned vnfaynedly vnto God and so by faith made pertakers of remission of sinnes through Iesus Christ 209 What repentaunce is REpentance is a true turning vnto God a chaunging of the outward and inwarde man a dying to sinne a liuing to righteousnesse and amendment of the whole life Hee which is returned vnto God ought first necessarily to know and vnderstand how he fell from him and to know what God is how we fall from him and how we ought to turne to him againe Mat 9.12 So that he which must repent ought to know his own noughtines and wickednes and also by what meanes the same may be amended which is broken and spoyled but these thinges can in no wise be done of any wretched sinner vnlesse they be drawne hereunto and therein instructed by the spyrit and word of God Mar. 1.15 which they must also stedfastly beleue Io. 6.44 For these thinges are so necessarilye required that vnlesse God by grace through his spirit open and draw the heart of the sinner and by his worde shew vs the perfect way gouerne and keepe vs in the same giue vs true faith whereby to quicken and iustifie vs vnlesse I say he giue vs these all repentance how hard or greeuous so euer it seeme is no true repentance Example hereof maye bee taken of Iudas who repenting for his sinnes confessed the same to the Priestes in the temple saying I haue sinned in betraying the innocent bloud Mat. 27.3.5 yea and he in this prate made satisfaction in that he threw the vnrighteous price of bloud into the temple But this repentance did nothing at all profite him although he had in it contrition confession and satisfaction and because he lacked true faith he dispayred and hanged himselfe On the other side Luk. 22.61.62 the Lord looking backe vpon Peter and the Cocke crowing he remembred his wordes and beleeuing them departed from the wicked companie wept for his sinnes and amended his faultes and this his repentaunce was true and perfect The prophet Ieremy also confirmeth this doctrine ver 18.19 when he prayeth vnto the Lord in his 31. chap. whereby it is euident that true repentaunce and the sorrowing for our sinnes must proceede from God stirring vp the same in vs by faith so as it must not be a repentance or sorrowe according to the world but after the will of God 210 Repentance is necessarie to make pure the conscience and it is not a worke of man THe filth and infection which defileth and corrupteth the person is of the heart and the principal care we ought to haue of our selues is that we be pure and cleane in our heartes and consciences which thing we cannot attaine vnto but by faith and repentaunce And wee must beware that wee resemble not the Scribes and Pharesies to whom our sauiour Christ obiecteth their hypocrisie Furthermore when calling vs to repentaunce God promiseth vs his holye spirite we must vnderstand that repentaunce is not a worke of man but of God who regenerateth vs and reneweth vs by his holy spirit as appeareth by the witnes of Ezechiell Eze. 36.26 a newe hart saith the Lord I wil geue you a new spirite will I put within you c. and so consequentlye it is not of our freewill that wee repent but of the onely mercy of God which will not the death of a sinner The which also Ieremy confesseth saying Ez. 33 11. Ier. 10.23 O Lorde I knowe that the waye of man is not in himselfe and therefore he prayeth on this wise conuert thou me and I shal be conuerted We may learne also in an other place that the wordes of God are hidden from vs Pro. 1.23 if the holy Ghost be not giuen vs to instruct and sanctifie vs. Wherefore we must pray with Dauid Create in mee O Lord a cleane heart and renewe a right spirite within me Ps 51.12 Finally seeing that in bidding vs repent God promiseth vs the knowledge of his word we may perceaue whoe are the true repentantes and whoe are not and lykewyse that they which make not account to repent doe not vnderstand the worde of God although they make neuer so faire a shew to the contrarie 211 Repentance is the gifte of God MEn cannot haue repentance of their own
CERTAINE FRVITFVLL INstructions and necessary doctrines meete to edify in the feare of God Faithfully gathered together by Iohn Frewen Minister of the word of God Whereunto is added a Table wherein the reader may easily find out the principall matters conteined in this booke 1. Pet. 4.10 Let euery man as he hath receaued the gift minister the same one to an other as good disposers of the manifold grace of God 1. Io. 4.1 c. Dearelie beloued beleeue not euery spirit but trye the spirits whether they are of God for many false Prophets are gone into the world AT LONDON Printed by Iohn Winder for Thomas Chard 1587. To the right worshipfull and his approued good freindes M. Tho. Couentry and M. Leonard Iefferis of Hill and Earles Crome within the county of Worcester and to the vertuous Gentlewomen their wiues I.F. wisheth earnest zeale to the glorious Gospel of Iesus Christ perseuerance and practise thereof vnto the end and in the end health in this life and in the life to come euerlasting ioy felicity through the same our only sauiour the sonne of God OVR Lord Iesus Christ right worshipfull and right deare in the Lord hauing no small experience of the malice and subtle practises of the enemy of our saluation I meane the diuell and knowing that he would leaue nothing vnattempted whereby his disciples might be seduced from the truth of his doctrine he carefully in his gospell geueth them this forwarning Mat. 7 1â— that they should take heed and bewarre of false Prophets which shoulde come to deceaue them and as rauening wolues to deuoure their soules The which warning was neuer more necessary then in these our daies For as there is nothing more pretious in this world then the blessed and heauenly doctrine of the word of GOD and as there are no persons more worthy to be accompâ—ed of then such to whom the Lorde doth geue the spirite of wisdome to open and impart this treasure vnto vs So on the other side there is nothing more daungerous and infectious to the children of God then corrupt false doctrine and no persons more to be hated and speedily auoyded then wicked and lying teachers whom Sathan thrusteth into the Church to blemishe that pretious pearle and means of our saluation Heare not saith God by Ieremy the woordes of the Prophets Ier. 23.16 that prophecy vnto you teach you vanity They speake the vision of their owne heart and not out of the mouth of the Lorde Verse 26. And againe howe long doe the Prophets delight to prophecy lyes euen prophecying the deceit of their owne heart Sathan himselfe the father and founder of al lying and false teaching vsed the same course in Paradice For when God had said vnto Adam Gen. 2.17 3.4 In what hower soeuer thou shalt eate of the fruite of this tree thou shalt dy the death the olde crafty serpent seeking to seduce man from God said nay you shall not die the death but you shal be like vnto God By which glose false interpretation of gods word he pulled them cleane from the obedience of Gods holy will and commaundement to their own vtter ouerthrow heauy iudgement By such like falsehood hee tempted Christ himselfe to make him conceaue ouer great confidence of the prouidence of God towardes him Mat. 4.6 Ps 91.11.12 It is written saith he that he will giue his Aungelles charge ouer thee and with their handes they shall lift thee vp least at any tyme thou shouldst dash thy foot against a stone By like craft of lying and by false sence peruerting the word of God he from time to time instructeth his Messengers and false Proph. to abuse deceaue the simple people of god that be not wel taught by his holy spirit how to withstand them The which false proph to the end they may be discouered and taken heed of it greatly behoueth all Christians that looke to be saued by the death of Christ to bewar whoÌ„ they beleue to haue recours to the rule touchstone of the holy scriptures which is the perfect directory wherby all truth of doctrin is examined wherby we may try and proue the spirits whether they bee of 1. Io. 4.1 2. Pe. 1.20 god For why the whole scripture as saint Paule saith is giuen by inspiration of God is profitable to teach to coÌ„uince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect to al good works Search the scriptures saith our sauiour Christ for in them ye thinke to haue eternal life and they are these that testify of me Io. 5.39 Thy worde is a lantern vnto my feete sayeth the Prophet Ps 119 i05 Pro. 30.5 and a light vnto my paths Euery word of God is pure saith SalomoÌ„ he is a sheeld to those that trust in him We find not any thing in this world how pretious soeuer it bee that is worthy to haue the word of God compared vnto it for it surmounteth infinitely and beyond reason all things which are and may bee imagined to be excellent and pretious also there is nothing in this world how pretious soeuer it be but doth participat with earth and needeth to be purged cleÌ„sed froÌ„ his drosse superfluities before it caÌ„ be pure but the word of God is clean of it selfe neither hath nor caÌ„ haue any dros for it procedeth not froÌ„ a furnace but froÌ„ the mouth of God which neither caÌ„nor will bring forth any woorke but it shal be so perfect as it ought to bee and wherein nothing may bee amended Hee that is of God saith our sauiour heareth Gods word And again Io. 8.47 Io. 10.27 My sheepe heare my voice I know them they will follow me a stranger they will not follow Now if the aduersaries of the gospel I meane the Papistes would willingly as becommeth Christians submit themselues to this tryer of all truth of faith holinesse which is the worde of God If they would as Christes sheepe heare the voyce of their shephearde Then should they know that nothing is to be added or taken away from the word of God Deu. 4.2 31 Io. 20.51 Then would they say with S. Iohn so much is written that if we beleue we haue saluation by the name of Christ Then woulde they say with S. Paule that the scriptures can make vs wise to saluation 2. Tim. 3. Ambrose And then would they with Ambrose condeÌ„ne all newe doctrine which Christ hath not taught because Christ is life to all beleeuers But because they haue eares hear not eyes see not hearts and yet cannot vnderstand the truth nor find the way of saluation therefore they keepe the scripture in an vnknowen tongue from the coÌ„mon people make it little lesse theÌ„ heresy to haue it in their tongue therefore they so greatly disgrace discredite the Scriptures as vnsufficient
it first I had no purpose nor entent that it should at any time come so publikely vnto thy handes Other excuses I could alleadge which if thou knewest would seeme I doubt not very reasonable vnto thee Notwithstanding to auoyde offence asmuch as I can and to the ende this might bee noe hinderance to thy godly desire I thought good to annexe this table whereby thou maist easily finde the principall matters comprehended in this booke And so brotherly entreating thee with zâ—â—le and diligence to accept and profite in the one and charitably to beare with the other I hartily commend thee vnto the Lord. Thine in Christ Io. Fr. A table necessarily describing in vvhat sentence or doctrin the principall matters conteyned in this booke may easily be found A Affliction IF we will followe Christ we must suffer affliction pag. 6. The Godly are ioyfull in affliction pag. 182 Afflictions come by the prouidence of God pag. 183. 184. Afflictions be the rods of God to the iust pag. 185 Afflictions come for diuers causes pag. 187 Patience ouercoÌ„meth afflictions pag. 188 The patience of the faithfull is tryed by Afflictions pag. 190 Anger Anger is to be auoyded with hatred and enuie pag. 69 Angry wordes and thoughtes forbidden pag. 70 Of anger and the effects therof pag. 74 Apostles Succession is nothing without the doctrine of the Apostles pag. 281 B Baptisme Of Baptisme pag. 325 Fruitefull doctrines concerning Baptisme pag. 326 The grace of regeneration figured in Baptisme pag. 328 VVhen Baptisme was ordeyned pag. 330 Papisticall vntruethes concerning Baptisme pag. 331 VVhy we are baptised and eate the supper pag. 332 Binde seeke Remit Bodie and Bloud How the true bodie of Christ must be receaued pag. 335. 337 The wicked doe not eate the bodie of Christ pag. 350 How the bodie bloud of Christ is truly receaued pag. 337 C Chance Nothing commeth by chance or fortune pag. 203 Christ. Chist is the true shepheard pag. 14 Christ the onely mediator why so called pag. 17 Iesus Christe must sanctifie our prayers pag. 16 Faith in Christ pag. 134 Christ hath freed vs from the law pag. 145 The spirite of Christ dwelleth in Christians pag. 155 The fruite of our coÌ„munion with the death of Christ pag. 159 Of Christ his person and office his priesthood and kingdome pag. 227 How we ought to knowe and coÌ„fesse Christ pag. 228 Christ is the liuely image of the Father pag. 230 VVhy our Sauiour Christ came in the flesh pag. 232 Faith in Christ the meane of our saluation pag. 233 VVe are iustified by the grace of God in Christ and not by woorkes pag. 236 Prayers to Saints is repugnant to the mediatorship of Christ pag. 274 Christ is the only intercessor with the Father pag. 277 The Papists will haue Christ to be in part a Sauiour pag. 278 Contrarietie betweene the religion of Christ and the Pope pag. 280 The right applying of Christes sufferinges and sacramentes to our benefitte pag. 323 Of the presence of Christ in the supper pag. 344 Christe feedeth vs with his substance pag. 346 Of the second comming of Chrst pag. 360 Christ is the Apostle of our profession pag. 363 Christian The libertie of a true Christian pag. 151 The first point of a true Christian pag. 152 A true Christian is partly vnder the lawe and partly vnder grace pag. 154 Christians must be constant pag. 157 The dutie of Christians pag. 158 Three markes of a Christian souldier pag. 369 A note to know a true Christian pag. 153 Church The description of the inuisible Church and visible pag. 285 The Church may erre pag. 287 The name of the Church abused by wolues pag. 288 Commaundement The exposition of the 6. commandement pag. 67 Of the 7. Commandement pag. 76 Of the 8. Commandement pag. 88 Of the 9. Commandement pag. 103 Of the last Commandement pag. 115 Concupiscence Concupiscence restrayned by the Papistes pag. 222 Concupiscence without consent is sinne pag. 125 Conscience Faith and a good conscience the armour of the faithfull pag. 8 Couet and couetousnesse What is meant by the worde Couet pag. 116 Against Couetousnes vsury pag. 94 D. Die To be partakers of the life of Iesus Christ wee must first suffer with him pag. 191 Deedes In euill deedes left vndone and in good deedes done we may be deceiued pag. 127 Diuell seeke Sathan Doctrine The doctrine of freewill is an arrogant doctrine pag. 251. 253 False doctrine concerning inuocation pag. 276 VVith what doctrine ministers must be furnished pag. 303 The agreement of the Popish doctrine with the Apostles pag. 351 E Egypt VVhat signifieth the deliuerance out of Egypt pag. 31 Enuie looke anger Essence The vnitie of Essence is not taken away by the distinction of persons pag. 219 F Faith and faithfull Faith is a pretious treasure pag. 8 The meanes to enioy faith alwais pag. 9 Faith is not without prayer pag. 10 Faith it is that iustifieth pag. 23 Through Faith our sinnes are forgiuen pag. 215 How Faith doth iustifie pag. 237 Faith doeth iustifie 3. manner of wayes pag. 244 Faith is the meanes whereby remission of sinne is promised pag. 176 The meaning of being iustified by Faith pag. 246 Of free iustification by Faith with out workes pag. 249 Diuers kindes of Faith pag. 271 Faith is the mouth of the soule whereby Christ is eaten pag. 342 VVe must haue an assured faith and a contented minde pag. 101 The faithfull are surely setled in Gods prouidence pag. 211 The Faithfull are better contented with a little then the vngodly with great aboundance pag. 366 Faultinesse Three degrees of Faultinesse in sinne without the act pag. 170 Fauour The Fauour of God the fountaine of consolation pag. 212 Flesh There dwelleth no goodnesse in our flesh pag. 380 The Flesh lusteth contrarie to the spirite pag. 382 Fornication Fornication is forbidden pag. 77 Freewill looke Will. G. God Of the true knowledg of God pag. 216 God hath not elected euery one pag. 4 The godhead and power of God are seene and howe pag. 217 God is the creator of all thinges pag. 222 Gods grace is the onely stay and repayrer of all thinges pag. 221 Of the true worshippe of God pag. 30 We must worshippe God alone pag. 33 We must worshippe God according to his worde pag. 39 God and not Images is to be worshipped pag. 37 God defendeth those that are his pag. 7 The foundation of God abideth sure pag. 136 God will try and proue our hearts pag. 138 The word of God abideth for euer pag. 139 There is no change in God pag. 146 We are assured of the fauour of god pag. 149 God is not the author of sin pag. 161. 163 God hath his elect in al countries pag. 136 The will of God is alwayes iust although wee se not the reason thereof pag. 214 All muste bee forsaken for Gods sake pag. 193 Godly and vngodly The prouidence of God encreaseth the pacience of the godly
vnpossible for vs to be made aliue by being dead that death should be the meanes of our life furthermore that we must bee despised in the world and suffer vile reproches if we will raigne with Iesus Christ and yet the spirit of God telleth vs that it is most certain and therefore will haue vs beat downe al disputations and not reste our selues vpon our owne thoughtes and imaginations for seeing God hath appointed it soe 2. Tim. 2.11 Ro. 6.5 if wee will be his seruants we must staye our selues vpon his counsell and suffer our selues to be guided by him If we bee dead with Iesus Christ saith S. Paule we also shall liue with him By the word death the Apostle meaneth not onely the death of men when God taketh them from the earth 2. Cor. 4.10.11 Col. 3.3 but that we must beare the mortification of Iesus Christ in our bodies to the ende that his life may appeare in vs. For ye are dead saith he in an other place your life is hid with Christe in God euen as the life of trees is hid in the winter The trees in the winter are drie they seeme to be but dead wood without strength but yet their strength sheweth it selfe in the spring time Euen so the case standeth with the faithfull for while they are in this worlde their life is shutte vp in hope Ro. 8.24 Nowe that which we hope for as Saint Paule sayth is not seene the eye of man cannot attaine vnto it It followeth then that in dying wee must liue and liuing wee must dye not onely with one kinde of death but wee must die dayly wee must decay as touching the outward man for sicknesses pouertie afflictions and such like thinges are messengers of death which doe or ought to put vs in minde that our life is but a shadow that it is nothing and that therefore we should renounce the worlde and vtterly banish and reiect all the lustes and vanities of the same 133 All thinges must be forsaken for Gods sake A Faithfull man must alwayes more esteeme and loue God and his kingdome then his own life body wife children friendes and kinred and all thinges else which are in this worlde so that whensoeuer God shal cal vs away from these thinges we must willingly leaue all and followe God after the example of our father Abraham Heb. 11.17 Ge. 22 10. Mat. 10.37 For the Lord sayth in his gospell he that loueth father or mother more then mee is not worthy of me And he that loueth son or daughter more theÌ„ me is not worthy of me Wherefore al meÌ„ must cast away the care of temporall things consider that God in vs while we were sound and in health prouided sufficiently for vs and ours And that therfore nowe Ps 68.5 146.9 when as he hath appointed to call vs away from hence hee will not forsake our family especially seeing he is a father of the widows and fatherlesse but will prouide for them some other waye Io. 19.27 Christ on the crosse was coÌ„tent to haue coÌ„mitted his mother vnto Iohn So we also must coÌ„mend vnto God vnto faithful men those that are coÌ„mitted to our charge 1. Pet. 5.7 ought to be no further careful for theÌ„ but care for think on things eternal 134 Tribulation bringeth foorth patience IF we will shewe our selues to bee the sonnes of God then must our afflictions practise vs in patience except they do so the worke of god thorough our corruptioÌ„ is made voyd of none effect Ro. 5.3 Aduersities hinder not the glorie of the godly because in bearing them patiently they feele the helpe of God which nourisheth and confirmeth their hope therefore it is sure that they profitte but ill which learne not patience Neither doeth this let that there are extant in the Scriptures certaine complaintes of the godly full of desperation for God sometimes for a while doeth so vrge and represse those that are his that scarcely they can breath or thinke vppon consolation but straightwaies he bringeth againe to life those whom he had almost ouerwhelmed in the middest of death So that is alwaye fulfilled in them which the Apostle sayth 2. Cor. 4.8 9. we are afflicted on euery side yet are we not in distresse in pouertie but not ouercome of pouertie we are persecuted but not forsakeÌ„ cast down but we perish not Patience coÌ„meth not of the nature of tribulation wherby we see some are prouoked to murmur against god yea eueÌ„ to curse God but wheÌ„ as the inwarde meeknes which is infused by the spirit of god coÌ„solatioÌ„ which is suggested by the same spirite hath succeeded in the place of stubbornenes frowardnes tribulations are instrumentes to beget patience which tribulation can procure nothing in the wicked and obstinate but indignation and murmuring 135 Patience is a great vertue THe greatest part of men will easily grant that patience is a great vertue as it is in deede and yet there be verie fewe that knowe what it meaneth whereby it may soone be gathered that wee be not very hasty to be patient and to haue the vertue that we esteeme so much God therefore perceiuing such carelesnesse in men hath in diuers places namely in patient Iob set before our eies the thing that is so needefull for vs Iob. 1.20 for if wee bee not patient our faith must needs vanish away for it is not able to continue without the same Iam. 1.3.4 For the which cause it is the will of God that in the midst of the miseries of this worlde wee shoulde alwayes haue a quiet heart and be so well assured of his goodnesse as the same may make vs merrie and contented so that wee may boast our selues against Sathan and against all our enemies But howe were that possible if wee did not looke higher then the worlde and considered not that although our estate bee miserable in the opinion of the flesh yet ought we to bee contented with it seeing our God loueth vs. 136 True patience what it is WE commonly say that a man is patient although hee haue no point of true patience in him For whosoeuer suffreth aduersitie him do men call patient but let vs with all marke that to be patient it behooueth vs to moderate our sorrowe Rom. 5.3 If there be any aduersitie it must be asswaged by considering that God ceaseth not to procure our welfare continually Deu. 30.8 and that wee ought to be subiect to him and that it is good reason he should gouern vs according to his good pleasure Herein doth patience make it selfe to be knowen 137 The prouidence of God encrâ—â—â—eth the patience of the godly BY gods only sufferance it is that Tyrantes persecute that they spoyle men of their goods that they cast them into banishment into pryson and bandes and that they exercise all kinde of crueltie against them It is
from him finally his power wherby he executeth the decrees and ordinances of his counsell By this reason wee say that the sonne coÌ„meth onely of the Father but that the holy ghost is of the Father of the sonne together Although theÌ„ that we can not consider the wisedome of God but as it proceedeth froÌ„ the father as it is engendred of him yet we must take heede that in this generatioÌ„ we inuent nothing temporall carnall or humaine but rather lette vs worship the same beholding it by faith let vs take heede froÌ„ searching further theÌ„ scriptures do teach vs thereof otherwise we should deserue to be blinded and punished for our ouer great curiositie 152 The vnitie of essence is not taken away by the distinction of persons AS the Sunne that shineth hath three distinct thinges of which euerie one differeth from another the globe the light and heate and although euerie one of these keepe seueraly their properties yet is it but one sun is not deuided into 3. suns So in the Deity the vnitie of essence is not takeÌ„ away by the distinction of persons yet for all that is there no confounding of persons nor chaunginge of one into another The doctrine of the Trinitie is euerie where certainly taught in the Prophetes but more plainely in the writinges of the Euangelistes and Apostles For the Angell Gabryell speaketh vnto Marie the mother of the Lorde in these wordes Luk. 1.35 The holy Ghost shall come vpon thee and the power of the most highest shall ouershadowe thee wherfore the holy thing also which shal be borne shal be called the sonne of god We haue here truly the Father which is the highest the sonne of God which is borne of the Virgin and the holy Ghost which ouershadoweth the virgin Mat. 3.16 At what time also Christ our Lord was baptized in the riuer Iordan of Iohn the Baptist Iohn sawe the holy Ghost comming downe like a Doue and lighting vppon him and there was also a voyce hearde from heauen 2. Pet. 1.17 saying This is my dearely beloued sonne in whome I am well pleased Io. 5. 14. Furthermore Christe our Lorde hath often and sundrie wayes taught that there is a holy Trinitie and lastly he commaundeth all thâ—se that trust in him to be baptized in the name of the Father and of the sonne and of the holy Ghost Wherefore seeing that in the holy scriptures Mat. 28.18 Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely clearely taught it is mete that we doe simply rest therein not curiously search nor lust after anye further knowledge in this life then which God hath reuealed 153 Gods grace is the only staye and repayrer of all thinges WHen we haue well considered howe brittle our life is wee must also marke howe wee be repayred againe by the grace of god and specially howe we be susteyned vpheld by the same according also as these two pointes are matched togeather in the 104. Psalme Ps 104.29.30 For it is sayd there that assoone as God withdraweth his spirite working al goeth to decay but the Prophet addeth also that if God spread forth his power all is renewed in this worlde and al thinges take their liuelinesse of him And thus wee see what wee haue to marke as namely that when we knowe our selues to be weake and so subiect vnto death as that we must run thither whether we will or no we must also vnderstaÌ„d that in this so great frailtie God holdeth vs by the hand so as we be maintayned by his power and strengthened by his grace But the chief point is that we should haue an eye to the benefite and good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as sayeth the Prophet Esaye Esay 40.6.7.8 All flesh is as grasse and all the glorie of man is as the flower of grasse the grasse withereth and the flower falleth away whereas the worde of the Lorde endureth for euer 1. Pet. 1.24.25 yea not onely to continue in heauen but also to the ende that by it we may haue euerlasting life and be redeemed out of the vniuersall corruption of this earthly life that God may dwel in vs and make vs pertakers of his euerlastingnesse 154 God is the creator of all things THe Lorde by his eternall woorde hath made and created al things conteyned within the compasse of heauen earth as Moses at larg describeth Ge. 1. By the word of the Lord saith the Prophet were the heauens made Ps 33.6 al the hoste of theÌ„ by the breath of his mouth The Lord herein hath shewed his wisedome power goodnes for by his infinite most excelleÌ„t works which make al men to wonder at them we may in a manner iudge how wonderful the wisedome power goodnes of this workemaster is The Lord hath not only created al things but by his euerlasting spirite preserueth gouerneth theÌ„ Who is like vnto the Lorde our God Ps 113.5.6 that hath his dwelling on high who abaseth himselfe to behold things in heaueÌ„ in earth He hath established theÌ„ for euer hee hath made an ordinance which shall not passe Ps 148.6 All thinges that the circuit of this world conteineth whether they be visible or inuisible all thinges I say were created of God for the vse of man as the Prophet Dauid likewise witnesseth Ps 8. and 23. Ps 8. 23 and also the Apostle Paule It is therefore meete that men be thankeful vnto God and keepe in perfect memory the creation neuer call it into doubt forasmuch as the Sabboth was therefore ordeined of God that the memorie of this benefite might be kept Ex. 20.11 against al aduersaries that denie and despise the creation 155 Of the fall of man GOd at the first created man after his owne similitude likenesse that is to saye righteous vertuous holy iust and good but by his owne fault he fell from the grace which hee receaued and so separated himself from God Eccl. 7.31 Gen. 1.26 insomuch that his nature became full of corruption being blinde in spirite and depriued of all perfectnesse As by one man sinne entred into the worlde death by sin Ro. 5.12 and so death went ouer all forasmuch as all meÌ„ haue sinned Man was created of God and made of two partes the soule and the bodie of which the body was made of the earth but the soule which is spirit and life was inspired by God Gen. 2.7 and thus was man made a liuing creature who afterward although hauing receiued a iust lawe from God and enioying innumerable benefites at his hande yet notwithstanding he was vnthankfull and disobedient vnto his creator beecause that hearing the woordes of the wicked spirit he gaue more credit vnto them then vnto the words of God and was brought vnto this poynt that
vnaduisedly eating of the fruit which was forbidden him he made himselfe which was before threatned vnto him of God subiect vnto sinne Ge. 2.17 deathe and damnation 156 The firste meanes that man had to be deliuered THE first meanes that man had to be deliuered from this bondage of sinne deathe and other calamities whereunto by transgression he was subiect was the law which although it was not of power sufficient to acquite him yet being thereby brought to the knowledge of his misery he might learne to dispaire of his owne strength and fly vnto the refuge and anker hold of Faith Before faith came we were kept vnder the Lawe and shut vp vnto the faith which shuld afterward be reueiled Gal 3.23 Wherfore the Law was our Scholemaister to bring vs vnto Christ that we mighte be made righteous by faith 157 The second meanes THe Lawe being not able to acquite vs from this corruption the celestiall father because her loued the worlde hath restored vs to righteousnesse by his sonne Io. 3.16 namelie by condemning sinne in the fleshe of Christ by cancelling the handwriting of ordinances that was against vs Col. 2.14 hath done away the giltinesse wherewith we were held bound before the Lorde and so are wee absolued that God might repute vs iuste For that Ro. 8.3 that was impossible vnto the Lawe inasmuch as it was weake because of the fleshe God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh He hath made him to bee sinne for vs 2. Cor 5.21 which knewe no sinne that wee should be made the righteousnesse of God in him Greater loue then this hath no man When any man bestoweth his life for his freindes Io. 15.13 This loue is sealed vnto vs. Matthew the 26.28 158 Of Christ his person and office his preisthoode and kingdome OVr Lord Iesus Christ before the foundation of the woorlde was laide was ordeyned and appointed to bee the Sauiour of the woorlde In the beginning was the worde and the word was with God and that word was God In substāce and nature touching his diuinity he is coequall with GOD. Io. 1.1 Ioh. 17.5 He. 2.17 4.12 1. Tim. 2. Act. 4.12 And now glorifie mee thou Father with thine ownself with the glory which I had with thee before the world was made There are two natures in Christ a Dyuine and humane the propertye whereof do safely remaine knitte and ioyned in one person He is our onelie Mediatour and Aduocate neither is there saluation in any other For amongest men there is giuen no other name vnder heauen whereby wee shal be saued He is our euerlasting preist who by his one oblation of himselfe hath satisfied for the sinnes of all those that by a liuely faith take hold vppon him But now our high Preist hath obtained a more excellent office inasmuch as he is the mediator of a better testament Heb 8.6 9.11 1. Pet. 1.19 Io. 18.36 He is a king but his kingdome is not of this worlde for if the kingdome of Christ were earthly it would be vnstable and transitory but nowe sith it is heauenly it is certaine that the same shall continue for euer The encrease of his gouernment and peace shall haue no end Esay 9.7 He shall sit vppon the throne of Dauid and vppon his kingdome to order it and to establishe it with iustice and with iudgement from hencefoorthe euen for euer Dan. 7.14 Mich. 4. His dominion is an euerlasting dominion which shall neuer bee taken away and his kingdome shall neuer be destroyed 159 Howe we ought to knowe and confesse Christ WE may not think that a fleight knowledge and confession of Christ the sonne of God and Sauiour of the world is sufficient Ia. 2.19 For the Deuills as Saint Iames saith do beeleeue knowe and tremble yea and the Turkes and infidels do after a manner acknowledge Christ But wee muste knowe and confesse Christe as Peter did saying Thou art Christe the sonne of the liuing God Ma. 16.16 We must deeply pearce or enter into the whole course of the scripture and earnestlye consider by what titles Christ is called and what hee is indeede both in person and office To confesse that Iesus is Christ the sonne of GOD is asmuch as to say that wee knowe confesse and beleeue that Iesus born of the blessed virgine is the blessed seede and the true Messias promised by GOD by the mouth of all his Prophets and the eternall and onely begotten sonne of GOD that is according to his person very God and very man and by his office the true Christ annointed of the holy Ghoste King of Kings and Lorde of Lordes the high preist principall shephearde of our soules the Maister guider and teacher of his flocke our onely Sauiour redeemer mediator and intercessor the head gouernour ruler and defender of his Church And wee may not thinke that the eternall prouidence and wisedome of God woul◠prepare so pretious highe and vnestimable a meanes as to sende downe his sonne to take the forme of a seruaunt vppon him in this vale of misery to woorke onelye some parte of our saluation and so but in parte to execute the office of a sauiour Wherfore wee muste assuredly knowe and confesse that Christ is al that is before spoken wholly and onely without any parte attributed to other For as Peter saieth in the Actes of the Apostles Act. 4.12 there is no other name geuen vnder heauen whereby wee shall bee saued but onely the name of Christ Iesus 160 Christ is the liuelye image of the Father FOrasmuch as men make themselues known by countenance and by worde euen so God sendeth forth his voice vnto vs by the voice of the prophets and hath in the Sacramentes as it were taken vpon him a visible forme that we may know him according to our capacity for as God by his nature is inuisible for God is a spirite so is he neither seene with corporall eyes nor yet heard by these corporall and corruptible eares Neuerthelesse he giueth vnto his seruauntes certaine signes of his presence Io. 4.24 and speaketh vnto men in such manner of speech as may be vnderstood For so he appeared to the Prophets Wherefore that which wee read in Deuteronomy concerning the voice of GOD which the Israelits hear◠is no otherwise to be vnderstood Deu. 4.10 then that they heard the voice of an Angel and not the proper voice of God But when Christ was made manifest in the flesh we had after a sort in him a visible image of the inuisible father Hee himselfe saying Io. 14.9 He which seeth mee seeth my father also He therefore which doth not acknowledge God in his liuely and expresse image doth sufficiently thereby declare that he worshippeth no God at al 2. Cor. 3.14 but a God of his owne imagination Therfore the Apostle saieth that the
sinne is the seruaunt of sinne But if the sonne shall make you free you shall bee free in deede That is you are made free from sinne the Deuil death and damnation that freely with good will by the operation of the holy Ghoste and not by compulsion you might do that good thing which you doe And they which are so redemed and indued with Christian liberty they attribute not the good which they doe vnto their owne power and freewill but to the grace of Christ and to the holy Ghoste whiche worketh the same in them For our Sauiour Christ saith He that abideth in mee Io. 15 5 and I in him the same bringeth foorth much fruite for without me ye can do nothing Saint Paule also sayeth wee are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 but our sufficiency is of God And in an another place he saith 1. Cor 47 what hast thou that thou hast not receaued If thou hast receaued it why reioycest thou as though thou hadst not receaued it And againe he saith Phi. i. 29 2.13 Vnto you it is geuen for Christ that not only ye should beleeue in him but also suffer for his sake and furthermore it is God saith he which worketh in you both the will and the deede euen of his good pleasure 173 The doctrine of Freewill is blasphemous THey doe greatly erre which doe attribute vnto men freewil and the power to guide and gouern themselues they are also vnthankfull or at leastwise endeuor to bring al the world to vnthankfulnesse and are arrogant when so much as in them lyeth they dispossesse the holy Ghoste of his benefits giftes and attribute them vnto men Wherefore eschuing such doctrine as a deadly pestilence Ro. 12 13 Io. 15.5 Let vs harken vnto sobrietye The which we shal doe if with humblenes we acknowledge our selues to bee the braunches and that we truly confesse with Saint Paule that we are not able of our selues 2. Cor. 3.5 Phil. 2.12 but our strengthe commeth of God Let vs not be proud and arrogant but by humility of mind let vs occupy our selues about our saluation c. 174 We can neither attaine vertue not eschue vice by our Freewill WE cannot attain vnto any vertue nor yet tame and abolishe such faults and vices as are condemned by our freewill nor by any ablenesse that is in vs Phil. 2.13 Tit. 2.11 12 Gal 5.20 21 but God must worke in vs and we muste bee members of our Lord Iesus Christe It is said that wee must liue soberly righteously and godly And how shall we do so when the holy ghost shal rule in vs then shal we haue these vertues It is said that we must fly druÌ„keÌ„nesse intemperancy strife debate pride and such like And how hauing the spirit of meekenesse of the feare of God the spirit of wisedome and discretion and all this was geuen to our Lord Iesus Christ to th' end he should make them that beleeue in him pertakers of it Therefore seeing we are of nature intemperate full of vanity ful of ambition and pride geuen to vnrighteousnesse deceit and wrong let vs come submitt our selues vnto him that was appointed our head know that ther is no other meanes for vs to bee kept in obedience to God and to liue according to his wil vnlesse we bee vnited to the body of our Lord Iesus Christ for then is the holy ghost powred vpoÌ„ vs to strengthen vs the better for he is the fountaine of all holinesse of all righteousnes and to be short of all perfection 175 Opinion of freewil is vnthankfulnes SEing our nature is so corrupted the as God himselfe saith Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodnesse proceede from vs as of our selues how can we chalenge power to fulfill Gods law by our good doings to be reconciled vnto him Io. 15.13 Without me saith Christ you caÌ„ do nothing And S Paule acknowledgeth that he is not able to thinke a good thought as of himselfe 2. Cor. 3.5 but all his sufficiency is of God If Saint Paule doth so humbly acknowledge his weaknesse why should we stand so proudly in our owne conceits Wee loste free will to loue and embrace the commaundements of god through the greatnesse of the sinne of our first Father Adam Wherefore men are vnthankfull and vnkinde vnto the grace of God in attributing much vnto needy and wounded nature Aug. ep 107. The first man Adam was so made that nothing resisted his will but after through freewill he sinned Wee as many as descend from his stocke are caste downe headlong into a necessity of sinning If in the fall of Adam wee loste freewill to loue and embrace the commaundement of God if we shew our selues vnthanful to gods grace by attributing so muche to our maimed and corrupt nature if by Adams offence we be cast into a necessity of sinning Let vs as the Gospell teacheth vs cast away this confidence of our owne power Let vs shake off this self liking hipocrisie let vs submit our selues vnder the mighty hand of God and acknowledge our own infirmity not kick at that doctrine of the gospel that layeth before vs our own weakenes and teacheth vs what need we haue of the grace of God in Christ Iesu 176. Our wil is vtterly blinde till God hath chaunged vs. IT is the power of the holye Ghost through which wee are drawne to the obedience of God according as he hath chosen and adopted vs for his children before the foundation of the world Moreouer the holye scripture sheweth vs Eph. 1.3.4 that we shall alwaies be enemies vnto God vntill hee haue chaunged and renewed vs. And this is the cause why Moses said vnto the people Deu. 29.4 that God had not yet geuen them an vnderstanding heart and seing eyes And therefore to th' end hee might bee obeyed hee saith that hee would giue them a new heart taking away the stony heart Ier. 3 1.33 The prophet Ieremie in the 31. chap. and so likewise Ezechiel and the apostle Paule doe agree in this that God giueth both to will and to performe Eze. 11.19 36.27 And in the firste of Iohn it is said that they which beleeue are not of the will of flesh nor bloud Phil. 2.13 Io. 1.13 Pâ—o. 3.10 But renewed of God Furthermore when the Apostle spâ—â—keth Ro. 3. of the will of man such â—â— it is by nature he decyfereth plainly inough that there is nothing but peruersitie and malice as also in the 8. chap. he saith Ro. 8.7 that all our thoughtes are enmities vnto God Also in his first chap. to the Eph. he sheweth well that faith and regeneration proceeded from no other thing then free electioÌ„ And indeede it must needes be that God accomplish in vs that which 〈◊〉 hath spoken by his prophet