For as theie contemne the sentence pronounced against the Pharisees which is Theie worship me in vaine teaching for doctrine mans traditions So theie doe rashlie arrogate to themselues power to make lawes in the Church of God which thing is doubtlesse none other thing than to exalt thēselues aboue God who chalengeth to himselfe alone the authoritie to enact lawes in his owne kingdome But we doe submit our selues to God whose commandements we both doe beleeue and teach also to be the rules of good workes But the commaundementes and traditions of men we do not acknowledg for the seruice of of God but rather with Paul we pronounce them to be the doctrine of diuels For this commaundement of God Walke in my preceptes and not in the preceptes of your fathers we doe preferre before the authoritie of al men whatsoeuer and of Angels Nowe let the godlie reader iudge wether it be more conuenient to yeelde to the Papistes or to vs in the matter or substance of good works For my part I thinke no man is so mad as to obeie men who both can deceiue and maie be deceiued rather than God that cannot erre The second difference is fetcht from the efficient causes The Papistes with the Pelagians doe imagine good workes to proceede from free wil. For theie doe teach that men before regeneration by their pure natural powers can doe good workes which theie doe cal merites of congruitie and by them merite fauour Whose error by euident proofes drawne from the word of God we haue aboue confuted But we with Christ the Prophets and Apostles doe affirme that no good workes as the seruice of God can be wrought before wee be regenerated For Christe doth saie without me ye can doe nothing Moses and the Prophetes doe pronounce the hearte of man naturallie to be wicked Paul he saith I am perswaded that he that hath begunne this good worke in you wil perfourme it vntil the daie of Iesus Christ. And in another place It is God which worketh in you both the wil and the deede These wordes doe plainelie witnesse howe good works doe not proceede frō nature but from grace which thing howe it is done we nowe brieflie wil declare Three thinges therfore vnto the actiō of virtue or à good worke namelie iudgement of minde wil and power be required The iudgement of the minde God by his light that is by his word wherin the holie spirit worketh doth inlighten that we maie both knowe what pleaseth and what displeaseth God à certaine some whereof is proponed in the tenne commaundementes and more at large are opened in the writinges of the Prophets and Apostles And this is it which Dauid saith Thy word is à lanterne vnto my feete Secondlie God maketh the wil of the wicked good while he doth renue the same in the regenerate by his holie spirite The wil as it is à natural facultie hath in it selfe no qualitie at al but is altogether such as y t is which it imbraceth If the thing be good the wil is good but if the thing be euil it is euil And therefore Damascene doth rightlie define it That the wil it selfe is of nature but diuerslie to wil is proper to the person And Chrysostome The wil is ingraffed and bredde in vs by nature and it is also of God And the wil of this or that thing is ours and our iudgement that is not of nature but of the person But nowe when the state of the person doth change the qualitie of y e wil must change also of necessitie But that the person is wicked as that which is led by the sense of the flesh and vnderstandeth not the thinges which are of the spirite of God before regeneration it hath aboue beene declared And therefore there is no doubt but the wil of à person not iustified is euil that is wicked set againste God the slaue to sinne albeit it worketh freelie and not constreinedlie For voluntarilie it chooseth euil for good things This will of man before regeneration would haue God altogether either not to be able or not willing to reuenge or ignorāt altogether of y e wickednes it hath committed And therefore that woulde that he were not à God which so much as in it is would haue him to be either of no power or not righteous or ignorant Cruel and altogether curssed malice is it to desire that the power iustice and wisedome of God should perish But forsomuch as in iustification man is at once both regenerated and made à newe creature in Christ Iesus according to the māner of this newe state the wil of the person taketh à newe qualitie so that the wil which before regeration was euil the slaue of sinne and enimie to God is nowe made good free à friend of God and deliting in his commaundements For the minde being lightened by the worde and the heart through faith being purified the wil commaundeth those thinges which the sound iudgement of the mind doth allow and wherevnto the pure affections doe incline Therefore as the regenerate man is à newe creature so the wil of à newe man is created anewe by the holie Ghost euen as Dauid declareth when he saith Create in me à cleane heart ô God and renne à right spirit within me By the hearte he vnderstandeth both pure affections and also à wil obeying pure affections by à right spirite he meaneth the election of the wil and purpose in that which is good So that it is the worke of God his spirit that the wil is made good where it was euil which being made good it worketh cheerefullie yet through grace and not constrainedlie otherwise wil should not be wil. In the thirde place the iudgement of the minde being reformed by the word and the wil renewed through the holie Ghost the strength also by little little is restored and according to the measure of faith doe grow wherbie we begin to doe somewhat which pleaseth God although in this life we shal neuer be able to satisfie the lawe according to the rigor of his iustice The repairing of this strength is wrought by the virtue of the death burial and resurrection of Christ in the faithful This virtue of Christ is after à sorte depainted in our baptisme as Paul teacheth in his 6. chapter vnto the Romanes Moreouer when the person which is iuste through faith keepeth à good conscience and thinketh continualie of going forwarde his defections are wel taken for he is not vnder the lawe but vnder grace The thirde difference betweene the Papistes and vs about good workes is taken from the manner For theie doe thinke that to be a good worke when that is externallie done that is commaunded For theie require no more vnto the forme of à good work than the action it selfe But wee with Augustine doe pronounce that à worke ought then to be called and thought good when the
purged by the cleere fountanes of our Sauiour that is by the worde of God Touching the efficacie of which worde of God Dauid speaketh to this effect The Lawe of the Lord is vndefiled refreshing the soules The testimonie of the Lorde is sure and giueth wisedome vnto the simple The statutes of the Lord be right and reioice the heart The commandement of the Lord is pure and giueth light vnto the eies This commendation of Gods word although it be but briefe if you respect the wordes yet is it verie large if you consider the lessons and consolations comprised in the same Which commendation may of right be opposed againste al the furious iudgementes of Epicures Politians Hypocrites and Sycophantes The partes of which commendation are eight al maruelouslie discerning betwene the word of God philosophical or humane doctrines The firste saith he The Lawe of the Lord is vndefiled that is the word of God both in it selfe is pure as that which proceedeth from God himselfe the most pure fountane and also maketh those to bee pure who giue credite therevnto But mans doctrine seeme it neuer so neate and so cleere yet is it not in al respectes cleane neither can it make men cleane The Philosophie of Socrates so bewtified by Plato maie seeme of right before al other Philosophical doctrines to be the best For it containeth verie manie good right sentences concerning God his prouidence and end of man yet is it foulie defiled wheÌ„ Plato by lawes alloweth an vncleane communitie and by deed coÌ„firmeth more horrible wickednes than is of vs to be vttered And therfore both Socrates Plato wheÌ„ they endeuor of one side to purge the soule of maÌ„ on the other theie defile the same with an abhominable wickednes But the word of God or the sound of the Gospel as it is in al respectes pure so it maketh the soule of him who by a liuelie faith embraceth the Gospel pure and perfect it deliuereth him from erronious opinions it replenisheth him with sound iudgement and by the Spirite of Christ raiseth-vp pure affections to which when the wil doth assent the actions both internal outward as most cleere riuers from à most pure fountaine do issue-out The second It refresheth the soules saith Dauid The soules of men are withered with à most grieuous thirst neither can theie be comforted or refreshed before theie haue drunke of the healthful springes of Israel which is the worde of the Gospel For the conscience of sinne doth euermore augmeÌ„t the thirst which nothing but the liquor of the Gospel doth mitigate or take-awaie Of this water the Prophet Zechariah speaketh when he saith And in y t daie shal there waters of life go-out from IerusaleÌ„ that is y e word of the gospel which is that to the soule of man which the most fresh and cleere water is to him that thirsteth Of this speaketh our Lord in y e fourth of Iohn whosoeuer drinketh of the water that I shal giue him shal neuer be more a thirst but the water that I shal giue him shalbe in him à wel of water springing-vp into euerlasting life The third The testimonie of the Lord is sure that is the word of god is no deceiteful testimony coÌ„cerning the wil of god to man-ward For as the voice of the lawe doth witnes that God without respect both of persons of natioÌ„s wil throw together with the deuils his enimies al obstinate impeniteÌ„t sinners into euerlasting darknes tormentes So the voice of the gospel doth testifie how God for his Sons sake wil receiue al men be theie neuer so egregious sinners into his fauor againe that theâ—e may be nuÌ„bred among the heires of eternal blessednes if so be that they beleeue the gospel and with à liuely faith rest vpon the Son of God who hath giuen himselfe à raÌ„some for the sins of the world In respect of this vnchangable rule of God his wil coÌ„mended to vs in his word the word of God is caled Sure the word of the gospel Truth as when it is said The truth shal make you free For the gospel which is the word of truth doth offer Christ the deliuerer of whome it is written If y e son shal mak you free ye shalbe free indeed The 4. it giueth wisedome vnto the simple The wise meÌ„ of this world know nothing of God his wil as they should they vnderstaÌ„d not throughly his works which are to recite the chiefe his wisedome in creating of man his iustice in the fal of maÌ„ his mercie in repairing of maÌ„ his merciful goodnes in conuerting of à sinner theie are ignorant of the difference betweene the houshoulde of God and other sectes theie are ignorant of the waie both to auoide eternal miserie and to obteine euerlasting happines and they be ignorant of the manner howe to serue God which for the most part doth consist in the feare of God whose wisedome is infinite But euen simple ones through the sound of the gospel attaine this wisedome whereas the greatest and most mightie of the world doe miserablie ouerthrow themselues by their selfe wisedome For the word of the Lorde spoken by the Prophet Iremiah shal stand for euer They haue reiected the word of the Lord and what wisedome is in them The fifte The statuts of the Lord be right This saying is to be opposed against the destinies fained out of Zeno his schole For it giueth to vnderstande howe God is no accepter of persons buâ— indifferent to al according to the rule of his decree Hee will doubtlesse the saluation of al men but through the knowledge of the truth As it is written God he wil haue al men shalbe saued and come vnto the knowledge of the truth He wil also that al impenitent persons without respect of any shal vtterlie perish The sixt They reioice the heart This effect of the Gospel is the chiefest good thing which can betide mankinde in this life No doctrine of man can tel how to heale the wounds of conscience For he which is guiltie in his minde of any grieuous crime carrieth about with him day night à witnesse and an accusing conscience which can bee helped by no Philosophie at al. But the sound onelie of the gospel it is that applieth the good plaster and the most present remedie to the wounded conscience while it testifieth howe Christ died for our sinnes and is risen-againe for our iustification how Christ is the ende of the Lawe for righteousnes vnto euerie one that beleeueth And howe Christ calleth those which labor vnto himselfe as vnto the Physition to which he promiseth helpe and that gratis For he as Augustine both godlie and rightly doth saie hath made our offences his offences that his righteousnesse might be our righteousnes So that when our consciences be sprinkeled with the blood of Christ as theie are when wee beleeue in him then are theie purified
whereof à wonderful ioie of hearte doth insue that with Dauid we maie saie Mine heart and my fleshe doe reioice in the liuing God The seuenth The commaundement of the Lord is pure This is to be opposed to the Papists who by certaine diuelish subtilties doe entangle the worde of God therebie to terrifie men from the reading of the same They say the letter that is as they falselie expound it the literal or grāmatical sense whereas for al that it is most true doth kil and the spirite that is the allegorical interpretation approued of the Pope doth quicken But the holie Ghost here by Dauid doth affirme the contrarie while it pronoūceth the word of God to be cleere bright and pure which indeede is verie true as touching those things belonging vnto the foundation of Christianitie be altogether necessarie vnto saluation The eight It giueth light vnto the eies This decareth how mās nature without the word of God inlightning is altogether blind as that which carrieth-about with it darkenes to wit doubting of God carnal securitie distrust false praier of the mind doubting and flieng from the Lord with infinite other motiōs swaruing from the law of God But the world perceiueth not this blindnes but rather hath it in admiration and price for the smale shadowe of outward discipline whereas the Church admonished by the voice of God his word doth acknowledg and bewaile her offences and beggeth of God newe light righteousnesse and life In this praier and meditation of the Gospel the eies of the minde be more and more inlightened so that the Sonne of righteousnesse it selfe euen Christe doth gloriouslie arise in their heartes by whose brightnesse we are ledde from endelesse miserie vnto eternal life and blesseenesse Dauid casting an eye vnto this most comfortable fruite of God his worde not without good cause cried-out in this verie Psalme on this wise More to bee desired is the Lawe of God than golde yea than much fine golde Sweeter also than honie and the honie combe And in an other Psalme I haue had as great delight in the waie of thie testimonies as in al riches Here he runneth feeling the burden of his sinnes that he may be vnloaden of them as it is in à certaine Psalme Out of the deepe place haue I called vnto thee ô Lorde c. Herevnto in his troubles he betaketh himselfe according vnto this sentence In mine affliction it is my comfort that this worde doth quicken me In prosperitie also he flieth here vnto I wil runne saith he the waie of thie commandements when thou shalt inlarge mine hearte At his neede it counsaileth him as in these wordes Thie testimonies are my delight and my counsailers In matters of great importance with Kinges and mightie men of the world it ministreth wisedome vnto him so saith Dauid I wil speake of thie testimonies before Kinges and wil not be ashamed Aainst the stumbling blocke of the crosse it strengtheneth him from falling when he considereth the prosperitie of the vngodlie My feete were almost gone my steppes had welneere slipte For I freated at the foolish when I sawe the prosperitie of y e wicked c. Then thought I to know this but it was too paineful for me vntil I wēt into the Sanctuarie of God then vnderstood I their end Surelie thou hast set them in slipperie places and castest them downe into desolation At the point of death he seeketh life from thence as witnesse these wordes I wil neuer forget thie preceptes for by them thou haste quickened me O Lorde thīe worde endureth for euer in heauen Because life and happines promised by the worde shal endure for euer To be briefe out of this worde Dauid learneth the manner both howe to escape euerlasting miserie and also to obteine the eternal felicitie blessednesse wherevnto man at the first was created and afterwarde redeemed by Christ. Seeing nowe the puritie the necessitie the cōmoditie the glorie and the fruite of God his word is so great and so sweete that it can ioine vs to God the soueraigne good thing in whom we shal euerlastinglie be blessed at what time as we haue atteined the ende of our condition doubtlesse theie highlie are to be commended which bestow à portion of their goods and riches to the maintenance and propagation of Gods word in the Church For theie doe wel consider that this ende to al and euerie man according to his condition and state is proposed namelie to aduance the glorie of God Which thing theie before others doe best accomplish who studie to vpholde the ministerie of the worde in schooles and temples Now what diligence you noble Sir haue bestowed on this behalfe manie doe knowe and theie confesse whome at this daie you liberallie bring-vp both in this Vniuersitie and also in other forreigne schooles to the ende that in these Churches of Denmarke there maie be fit ministers frō time to time which maie sounde-foorth the pure doctrine of the Gospel And assuredlie this is trulie to loue our countrie not onelie while we liue to adorne the same but after we are dead also to leaue it the better to our posteritie Wise mē do greatly cōmend the Attike oath in which these words among other were I wil fight both for religious for prophane causes and that alone and with others and wil leaue my countrie not the worser but the better and more ample to the posteritie How much more are we bounde so to doe that are coūted the Citizens of the Church of Christe the most noble countrie of the righteous whose honour is more glorious than was that of Athens which the Turkes now possesse And therefore à farre greater glorie it is to leaue this most worthie coūtrie I meane the Church of God not the worser but the better and amplified to posterities which theie doe who by their wealth doe mainteine and promote the studies of true doctrin of good arts Such an indeuor was in Dauid when in à song he saide howe he loued his countrie because of the Church that was therin Because of the howse of the Lord saith he I wil procure thy welth This howse which is the Church of God he preferred before the most glorious Palaties of earthlie Princes when he saide A daie in thie courtes is better then à thousand other-where I had rather be à doore-keeper in the House of my God than to dwel in the Tabernacles of wickednesse Which Psalme whereout these words are taken because it conteineth à notable commendatiō of God his Church stirreth-vp vnto the loue of the worde laieth before our eies the benifites depainteth the glorie of the Church and sheweth the scope proponed therevnto which is eternal blessednesse I thought good the last yeare publiquelie in our schoole to expounde the same therebie to inuite the youth vnto the loue reading and meditating of the heauenlie worde which is as à burning torch to guide vs in
the first place and order are placed those celestial spirits which in respect of their seruice which they do to their King are called Angels For they are al ministring spirits saith Paul for their sakes which shal be heires of saluation Because while this world doth last there shal be Angels attending vpon the busines of the kingdome of Christ which notwithstanding is not the end of their nature but a temporal seruice But after the general iudgement with the elect of God hauing attained à perfect conquest they shall euerlastinglie triumph-together The number and office of those Angels no man hath more plainlie expressed than Daniel did who beheld them Thousand thousands ministred vnto him and ten thousand thousands stoode before him The fight and victorie which the Lord of hostes and his Angels haue got is described in the Reuelation on this wise Michael and his angels fought against the dracon and the dracon fought and his angels But they preuailed not neither was their place found anie more in heauen And the great dracon that old serpent called the diuel and satan was cast out which deceiueth al the world he was euen cast into the earth and his angels were cast-out with him Then I heard à loud voice saieng Nowe is saluation in heauen strength the kingdome of our God and the power of his Christ for the accuser of our brethren is cast-downe which accuseth them before our God daie and night But they ouer come him by the bloud of the Lambe and by the word of their testimonie Touching Michael which is saide in this place to be the captaine of the warre it is the Sonne of God our Lord Iesus Christ as mai◠be gathered both out of Daniel and also from the etymologie of the name For Michael is as much as Who is like God The Angels therfore following the conduction and standard of Michael that is the Lord of hostes are celestial spirits In the second order of these armies are godlie teachers waging battel with the kingdome of the dracon that is of the diuel and with his angels y t is with defendors of idols and blasphemies Such in times passed were Moses Ioseph Daniel the Prophets and the Apostles and manie godlie Ministers of the word in the Church afterward Whose weapons are not carnal but spiritual For so doth Paul saie We do not war after the flesh For the weapons of our warfare be not carnal but mightie through God to cast downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ that is the weapons of godlie teachers in the Church be the verie word of God the power of the holie Ghost in the word and earnest praier In the third order of the Lordes hoste be godlie hearers of the word who for Gods glorie and their owne saluation fight against the flesh sinne the world and the diuel Their war and weapons in the Epistles vnto the Ephesians be described on this wise For we wrestle not against flesh and blood but against principalities against powers and against the worldlie gouernors the princes of the darkenes of this world against spiritual wickednes in the hie places For this cause take vnto you the whole armor of God that ye maie be able to resist in the euil daie and hauing finished al things stand fast Stand therfore and your loines gird about with veritie and hauing on the brest plate of righteousnes And your feete shod with the preparation of the Gospel of peace Aboue al take the shield of faith wherewithal ye maie quench al the firie dartes of the wicked and take the helmet of saluation and the sword of the spirit which is the word of God And praie alwaie with al manner praier and supplication in the spirit Or in fewer wordes as Paul in an other place writeth Fight à good fight hauing faith à good conscience which some haue put awaie and as concerning faith haue made shipwracke In the fourth place be euerie particular man in his vocation Exod. 38. it is said that the women did assemble and came together at the doore of the Tabernacle that is they did those things which were enioined them to doe Euerie man therefore fighteth vnder the banner of Christ when stoutlie in y e feare of God he doth those things which in respect of his calling he is bound to do Then both teachers and hearers also be the good soldiers of the Lord when they doe their duties godlie and diligentlie After which sort we maie iudge of all other callings warranted by the word of God Herevnto if you thinke good you maie ad à fift order namelie y e celestial armie or hoste as the Sunne Moone and the Stars the which are therefore saide to be the hoste of the captaine Christ because after their facion they reproue darkenes declare the glorie of Christ and prouoke both Angels and men by their example as it were to glorifie God euermore Nowe of those things which hitherto we haue spoken of y e Lord of hostes of his fight armies and victorie there is a double vse For as they confirme comfort and encourage the godlie fighting vnder Christ the captaine so do they throw downe terrefie and confound the wicked Wherefore being admonished let vs ioine our selues through faith and obediēce to Christ the captaine and with true puritie of minde to these vnspotted spirites beeing thoroughlie persuaded that he which fighteth an honest fight in faith and à good conscience shal receaue an incorruptible crowne of glorie which Christ our Lord capitane and champion hath promised to vs. For as true victorie consisteth in the blood of the Lambe and worde of the testimonie so they who are sprinkled with this blood which is then done when we beleeue in Christ according to the word of the testimonie shal trulie obteine victorie CHAP. 4. 1. Against those which wil be counted and yet are not the true Church 2. particularlie against the Iewes that what soeuer things were written of the Messiah by Moses and the Prophets are fulfilled in Christ. NOwe for so much as manie assemblies of men vsurpe y e title of the Church for that was it which we proposed in y e second place we are diligentlie to consider who be they which will needs be called and yet be not the Church and also which is the true Church of God that al other congregations auoided we maie ioine our selues to the true Church The Iewes supposing the Messiah whome as yet al in vaine they looke for to pertainè vnto them alone doe proudlie contemne al other congregations and hoast-abroad howe they are the true Church of God The Mahomets or Turkes because their dominion is verie great which they haue in the
of which Isaiah in his 50. Chapter I gaue my backe vnto the smiters and my cheekes to the nippers I hid not my face from shame and spitting After that he was hanged on wood or vpon the crosse For manie times among the Fathers saluation hath come by woode The image and prophecie of this wood was in the arch of Noah and in the wood which Moses threwe into the most bitter waters wherebie they became most pleasant By this figure the virtue of y e crosse of Christ is notablie depainted For as the most bitter waters by the wood throwen there-into were made most sweete and pleasaunt so nothing is there but wil be most comfortable to vs if the wood of Christ his crosse namelie faith on Christ crucified be added as à sause But à more excellent figure is in the wood wheron the brazen serpent was hanged For as Moses at the cōmandement of God in y e wildernes set-vp on high to y e view of al the Israelites the brazen serpent which hong vpon wood y t such as were wounded to the death of serpents might be healed therby So Christ was lifted vp vpon the wood and shewen as it were to al nations that as manie as were wounded vnto the death by the old serpent the diuel might be saued looking and trusting on him So then Christ hong on the crosse and was made à cursse for vs to redeeme vs from the cursse of the serpent which he through sinne brought vpon mankind Therefore it is written Curssed is euerie one that hangeth on tree After this manner Paul vnto the Galathians applieth the type to y e truth Here y e humanitie of Christ seemed most vile worser than the basest sort of men in so much as his verie friendes and familiars did flie awaie being dismaied and abashed Whereof it was prophecied in à psalme But I am à worme and not à man à shame of men and the contempt of the people And in the 88. psal Thou hast put-awaie mine acquaintance far fro me and made me to be abhorred of thē Yea at that time he which was the fairest among men so lost al grace of beautie that it was à verie hard thing to know him according to the prophecie of Isaiah Beholde my seruant shal prosper he shal be exalted and extolled and be verie hie As manie were astonied at thee his visage was so deformed of men and his forme of the sonnes of men so shal he sprincle manie nations the Kings shal shut their mouthes at him for that which had not bene tolde them shal they see and that which they had not heard shal they vnderstande And afterward He hath neither forme nor beautie whē we shal see him there shal be no forme that we shoulde desire him Hee is despised and reiected of men he is à man ful of sorowes and hath experience of infirmities wee hid as it were our faces from him and was despised and we esteemed him not Lo howe playnlie the Prophet hath fore-tolde how it should come to passe that the Iewes in respect of his vile punishment whereof themselues were the autors shoulde contemne the Messiah The high Priestes and the princes of the people spake il and rayled of him nodding their heades at Iesus fastened to the crosse as the Prophet Hosea prophecied I haue redeemed them yet they haue spoken lies against me And Psalme 22. They gape vpon me with their mouthes as à ramping and roaring Lion Againe Doges haue compassed me and the assemblie of the wicked haue inclosed me And again Psalme 35. They had me in derision and gnashed their teeth at mee Zecharie also prophecied of his handes side that were pearced Chapter 12. They shal looke vpon him whome they haue peirced And Psal. 22. They peirced mine hands and my feete In his extreeme tormentes he cried My God my God whie hast thou forsaken me Which thing long afore was fore-told by Dauid in y e 22. Psalme which Psalme is as it were à certain Epitome of y e passion of Christ. When he was about to yeld vp y e Ghost he vsed y e words of Dauid who carried à type of Christ himselfe Into thine hands Lord I commend my spirit as it is in the 31. Psalme His hanging betweene theeues was also foreshewed by the Prophet Isaiah in his 53. chapter where he saith He was counted with the transgressors How Christ praied for his crucifiers Isaiah in the same chapter fore-telleth He bare the sinne of manie and praied for the trespassers As Iesus was vpon dieng there was darkenes ouer al the lande as though the sunne would haue lost his light when as notwithstanding the Moone was at the ful The earth also terriblie did quake according to the prophecie of Ioël The Sunne and Moone shal be darkened and the starres shal with-drawe their light The Lord also shal roare out of Zion and vtter his voice from Ierusalem and the heauens and the earth shal shake And Amos in his 8. chapter doth say And in that daie saith the Lord God I wil euen cause the sunne to go downe at noone and I wil darken the earth in the cleere day The Lord was crucified without the gate euen as the sacrifice that was brought without the campe for the purgation and sanctifiing of the people by the whole multitude of the sonnes of Israël as may appeare Num. 19. For the red kowe in the sight of all was killed and of the blood thereof and of the ashes and water purgations were made Vnto the speedinesse of the Lords punishment who was taken about night and led vnto the hie Priestes the next morning earlie carried vnto the iudgement hal of the president and at noone crucified belongeth the figure of the paschal lambe wherof Christ also is oftentimes called à lambe But that it maie the better appeare howe the bodie aunswereth to the shadowe and the trueth to the figure let vs compare one thing with an other For that paschal lambe doth much resemble our Sauiour Christ yet as the shadowe the bodie and the type the truth 1 As therefore that Iewish lambe was à male of à yeere old and that without spot so Christ à full and perfect man was without sinne 2 As the houses which were sprinckled with the blood of the paschal lambe preserued the inhabitor from destruction so they whose consciences are sprinckled with the bloode of Christe the immaculate lambe shal bee free from the punishment of sinne which is damnation 3 As nothing of the paschal lambe might be eaten that was either rawe or boiled or sodden in water but that which was rosted with fire So there was no part of the Lords bodie but was rosted with great flames of sorowe 4 As the children of Israel
the last and most perfecte theÌ„ the most perfect state of man in the euerlasting life shal be y t conformitie with Christ wherein man shal abide blessed for euermore Sith God hath made man for this end he vndoutedlie wil haue al men to attaine vnto this end according to this saieng God wil that al men shal be saued and because he wil the end he wil also the meanes vnto the end and therefore the Apostle addeth God wil that al men should come vnto the knowledge of the truth For without this meane none can come vnto the end Therefore seeing the ministerie of the Gospel is appointed for this ende who seeth not howe necessarie howe diuine and howe louelie it is Whoso truelie putteth this ende before his eies wil not easilie be terrified from the confession of the Gospel by anie threates and afflictions of Tyrantes Let this then suffice to be spoken touching the true Church Vpon the third verse God willing we purpose to entreate of the triple state of the Church to wit vpright troubled and exiled Also of the inward and external notes of the true Church And vpon the sixte verse we wil discourse of the crosse and of the comforte of the Church vnder the crosse CHAP. 13. The cause whie the Church is so beloued and amiable to the Lord of hostes IT foloweth nowe that we shewe which I proponed in the thirde place whie the Church is so louelie and amiable in the eies of the Lord of hostes The cause of this loue is not founded in vs but in the Lorde of hostes himselfe as Paule writing vnto the Ephesians doth saie He hath loued vs in the beloued and God the father gaue this voice from heauen This is my beloued sonne in whome I am wel pleased Euerie one therefore who is in Christ through faith is beloued of God and become amiable in respect of the goodnes that is the righteousnes and bewtie that is the holines of Christ communicated vppon him For these two thinges to wit goodnes and bewtie do allure the mindes of men to loue them who are endued therewithal The Church then is loued of God in the beloued and that by reason of the societie which y e Church hath with Christ. Now for the better vnderstanding what kind of societie it hath with Christ for which the Church becommeth so amiable to the Lord of hostes certaine degrees of fellowshippe which men haue with Christ both God and man would be considered Generalie men haue a double societie with Christ the one whereof is not healthful the other healthful Of the vnhealthful societie there is à threefolde sort The first is of nature onelie that meane whereby men are conioned with Christ by the communion onelie of nature as are al nations which know not Christ the infidel Iewes and Turkes The seconde is of nature and of outwarde professioÌ„ onelie when as besid natural societie outward professioÌ„ of Christian religion is ioined such is the felowship of y e vngodlie who faine theÌ„selues for Christians The third is of nature of outwarde profession and of the sacraments onlie This societie is of hypocrites who beare à color of holines without à liuelie confidence in Christ. The healthful fellowship with Christ is that whereby men are associated to Christ through participation of the spirite and application of the benefites of the Mediator and this also is of three sortes The first is of nature and of inward coniunction onelie Hereby are they conioined to Christ who beleeue in Christ but yet are not knowne as are manie both in Turkie and vnder the Pope The seconde is of nature of inwarde coniunction and of outwarde profession onelie such was that of Cornelius before he was baptized The thirde is of nature of inward coniunction of outwarde profession and of the sacramentes also And this is the most perfect such is the communion of the godlie in wel reformed Churches This societie of the Church with Christ maketh her to be most louelie in the sight of the Lorde of Hostes. And therefore Dauid not without cause brake into this admiration O Lorde of hostes how amiable are thy Tabernacles And Balaam Num. 24. How goodlie are thy tentes ô Iaakob and thy habitations ô Israell As the vallies are they stretched-foorth as gardens by the riuers side as the aloe trees which the Lorde hath planted For when the Prophet with corporal eies did behold those outward tabernacles by à prophetical spirite he was carried into the contemplation of the beautie of the Church of Christ which in deede is goodlie and amiable to God in respect of her coniunction with Christ in whome all which beleeue are both righteous and holie and beloued of God and abound with al spiritual giftes looking for that blessed inheritance whereof they haue for à most certaine earnest penie the holie spirit Seeing then this fellowship with God in Christ and through Christ is the ende of good thinges yea and mans soueraigne felicitie it is meete that we haue the same in hie price and estimation yea and preferre it afore al worldlie things be they neuer so deere and precious Here therefore verie great heed woulde be had that we neither through our owne default nor through others doe forgoe the same Through our owne default we leese it when we waxe slothful either in reading or in meditating of the worde or in the exercises of godlines as in praier thankes-giuing frequenting the sacramentes and soforth For thereby the spirite of faith is queÌ„ched and man ful shamefulie falleth from this communion Through the fault of others wee leese the same when either through sophistrie or hypocrisie or tyrannie or frowardnes of the people or by offences vanquished we castawaie the confession and breake the bande of this heauenlie societie and chuse to folow rather manie that are wicked than à fewe good For manie there haue beene which for not defending this fellowship with such à zeale as they were bound to doe haue vtterlie fallen from the same and neuer returned-againe therevnto such were Cain Iudas and Saul Let it be had in minde how cursed the societie of men with the diuel is for whom are appointed euerlasting punishments Hereby nowe it maie be gathered whie Dauid so longed for the tabernacles of the Lorde of hostes as in the second verse it foloweth CHAP. 14. 1 A description of the loue of the Church towarde God 2. The sundrie significations of the hâ—â—rt and fleshe Verse 2. MY SOVLE LONGETH YEA AND FAINTETH FOR THE COVRTES OF THE LORD MINE HEART AND MY FLESH HAVE REIOICED IN THE LIVING GOD. IN this verse is shewed howe the Church shoulde be affectioned towardes God For Dauid by his example here teacheth howe greatlie wee are to couet societie with the Church of God that with true and spiritual ioie we maie reioice in the liuing God Beholde here a most goodlie order of the cause the effect and ende The first
ouer the whole bodie whereof tokens of gladnes doe appeare in the bodie For as the hearte wrong together and the vital spirite kept-in as when we are sad it commeth to passe the rest of the bodie is vnquiet whereof proceeded y t saying My soule is troubled al my bones are greeued So the heart being stretched-out and the spirites spread-abroade the whole bodie is comforted And therefore Salomon doeth saie A ioieful heart causeth good health but à sorowful minde drieth the bones Furthermore for so much as the wordes Hart Flesh are diuerslie taken in the Scriptures I wil here set downe the sundrie significations which theie haue For when words haue manie significations that signification is euermore to be chosen which agreeth best to the sense and circumstance of the place The heart therefore in the Scripture is taken after three waies First and properlie it is taken for one and the most noble intral in man as that which is the beginning and fountaine of life and the first that receaueth life dieth last For in the heart is the vital power as saith Augustine which by drawing-vp and giuing aër to coole the heate of the heart bringeth life and welfare to the whole bodie For through good aër it driueth the purified blood ouer y e whole bodie by the pulses caled arteries Secondlie it is vnderstode metonymicalie For seeing the heart is the receptacle of the minde it is taken for the minde it selfe and for the properties of the same as for reason wil knowledge wit counsel wisdome Wherefore theie are caled Homines cordati that is harted men which haue wit wisdome and vnderstanding Thirdlie it is taken metaphoricalie both for the middle of some thing and also for that which is hid secrete Whether then you respecte the substance of the heart or the minde resting in the same or the natural properties which it hath God is the author thereof who vndoubtedlie made nothing which euil was beeing himselfe moste perfectlie good But the wandering motions in the heart are wicked who proceede not frō God but from y e voluntarie reuolting of man from God The moste wise God so created man y t he had both power to seeke for things necessarie and virtue to desire them and habilitie to defende his state Whereof come those three faculties in man to wit the reasonable concupiscible and irascible the which of thēselues in respect of their creation are good but by an accidental sicknes are become naught and euil Whence it is that the heart of man is oftentimes in the Scriptures saide to be froward and wicked Which thing commeth to passe after this wise First when it is infected with false erroneous doctrine secondlie when it is voide of the knowledge of the truth thirdlie when it is troubled with vncleane affections fourthlie when it assenteth to sin and foloweth the desires of the fleshe it becommeth vnpure and diseased as it were with moste grieuous sickenesse or to speake more brieflie The heart becommeth peruerse euil whē it is either infected with y e plague of erroneous opinions or borne-waie by the stormes of euil affections against reason and righteousnes wherof infinite euils diseases breake-forth But when by the hand of God the heart is reformed then is it deliuered from these noisome diseases and made new not by the alteration of the substance but of the qualitie or habite of the same wherebie it becommeth pure and good Which then cōmeth to passe when y e word of God is harkened-vnto and faith fro the worde is conceaued through the operation of the holie Spirit which worketh in the word For by faith the heartes are purified Wherof it is that we resist affections when theie doe arise and proue better dailie more and more so that our onlie desire is that God maie like and loue vs. Such an heart Dauid requested of God when he saide Create in me à cleane heart and renue à right spirite within me Such an heart Ieremiah exacted when he saith Breake vp your fallowe ground and sowe not among thornes be circumcised to the Lord take awaie the fore-skins of your heartes that is be ye renued and become a new creature casting awaie y e old man put-on the new man which after God is created in righteousnes and true holines He therfore termeth the hart fallowe ground the field y t is capable of Gods word being neither stonie nor dirtie nor thornie y t is not hindred with the thoughtes cares of this world frō being à meete place for the celestial seede Such an hart the Prophet Ezekiel caleth both one also à fleshie hart in these words And I wil giue them one hart I wil put à new spirite within their bowels I wil take the stonie hart out of their bodies I wil giue them an hart of flesh Here he caleth that one hart which cleaueth vnto God alone serueth not God riches or idols to or the cares of this world for it halteth not on both sides As therefore through the corruption of our nature we haue à stonie y t is an vngodlie hardened hart against the word of God which wil not suffer anie reprehension no more than the adamant stone wil yeeld to the striker this was figured by Moses tables of stone So à fleshie hart is pliant obedient and beleeueth wherin the word of God is ingrauen abideth so y t the onlie care which it hath is to obeie the wil of God And hereof theie are said to be without heart who are voide of vnderstanding wisdome and obedience vpon the head do folowe the desires of the flesh So that Dauid when he saith his Hart doth reioice in the liuing God vnderstandeth the new hart created thorough the grace of God in the newe creation Furthermore that our heart deliuered thus from these pestilent diseases renued maie not run againe into those infections it should euermore be occupied in these three thinges to wit In Meditation which is à painefull searching-out of an hidden truth In contemplation which is à ioieful wondering at the manifest truth hence saith the Psalmist Taste ye and see howe gratious the Lorde is and in liuing virtuouslie that is religiouslie towardes God purelie in minde and bodie iustlie and louinglie towardes the world and painefulie in discharging the office calling whiche it hath In like sorte the worde Fleshe is in holie Scripture diuerslie vnderstoode For somtime properlie and naturalie it signifieth the earthlie substance which signification is commonlie knowen as There is one flesh of men and another flesh of beasts and other of fishes and another of birdes Secondlie by the figure Synecdoche it signifieth euery liuing creature as when it is saide Al flesh was in the arch of Noah that is liuing creatures of euerie kinde Hence namelie by à Synecdoche it is also
taken manie-times for man Thirdlie by the figure Metonymie it signifieth the accidentarie qualitie of man after the fal of our first parents namelie for whatsoeuer is in man without y e grace of regeneration as when it is saide That which is borne of the flesh is flesh Againe Flesh bloud shal not inherite the kingdome of God In which places the worde flesh doth signifie the corruption of nature cleauing to y e flesh through the contagion of original sinne Fourthlie it is taken for the outward shewe or appearance of thinges as when it was saide Ye iudge after the flesh and as when Paul said That I now liue in the flesh I liue by the faith in the sonne of God Nowe the circumstance in the Psalme requireth the firste and proper signification Mine heart that is mine whole minde regenerated by the Spirite of God and my flesh that is my bodie haue reioiced in the liuing God The adiectiue Liuing hath à singular force and Emphasis For therebie the true God is discerned both from the idols of the Gentiles who neither liue nor can giue life and saluation and also from al◠thinges of this worlde which are vncertaine as the fauour of men Therfore in the 146. Psalme it is written Put not your trust in Princes nor in the sonnes of man for there is none helpe in them His breath departeth and he returneth to the earth then his thoughtes doe perish Blessed is he that hath the God of Iaakob for his helpe whose hope is the Lord his God Here he setteth y e God of Iaakob who alwaies liueth against men who both maie die and change their mindes so that who putteth his trust in them buildeth vpon à tottering foundation But God for somuch as he liueth for euer changeth at no time can not deceaue and therfore to reioice in him it is the surest thing And Paul in his 1. epistle vnto Timothie chargeth rich men That theie trust not in vncertaine riches but in the liuing God Where Paul in y t place also opposeth y e liuing God against transitorie riches To conclude God who liueth euerlastinglie is put against al thinges created In him therfore who so hopeth doth reioice shal not be confounded Then by the example of Dauid let vs both by reading meditation contemplation praier and other exercises of godlines stirre-vp ourselues y t with Dauid we maie truelie perceaue this spiritual gladnes both in our minde in our heart and let vs not desist from praier vntil we feele this spiritual exultation within vs. Dauid being in banishment is derided of his enimies and suffereth punishment for his sins yet he vnder this sense of Gods displeasure ceasseth not praieng vntil he finde some taste of this spiritual ioie wherewithal he might comfort himselfe in his troubles Iob in his affliction being both contēned of his own wife laughed to scorne of his friends filled with this ioie doth comfort himselfe and therefore he burst into these wordes I am sure that my Redeemer liueth This comfort of the Spirite haue the holie martyrs of God in al ages opposed against outward paines By whose exāples let vs also learne to feele in our selues the ioie of the spirite abiding in vs. For as Bernard trulie doth saie The vital motions do proue that the mind abideth in the bodie that the spiritè abideth in the soule the spiritual life doth proue A special part of this spiritual life is to feele the Spiritual comfort in the liuing God through Iesus Christ the true life of the Church CHAP. 15. 1. Where the true Church may be found 2. The markes of the same 3. And the triple state thereof in this life The thirde verse FOR THE SPAROVVE HATH FOVNDE AN HOVSE AND THE SVVALOVV à NEST FOR HER SELFE WHERE SHE MAIE LAIE HER YONG ONES EVEN THINE ALTARS Ô LORD OF HOSTES MY KING AND MY GOD. IN these wordes is declared where the true Church maie be sought what be the markes what the confession of the same The sense of this verse is therefore somewhat the more obscure because y e particles of the similitude or comparison are omitted which is an vsual thing among y e Hebrues Thus thē let vs fullie make the cōparison As the Sparow the Swallow and other birdes for he hath put the special for the general doe build them certaine nestes wherein theie keepe foster and feede their yong So thou O Lorde of hostes hast appointed thine altars for nestes as it were wherein by thy word spirite sacramentes discipline thou engenderest nourishest feedest and defendest thy yong ones which are the godlie So that by this comparison is signified not the affection onelie of the Lorde of Hostes toward the Church which affection Christ Matth. 23. applieth to himselfe when he saith Howe often would I haue gathered thie children together as the Hen gathereth her chickens ye would not But y t euerie one also who tendereth his own saluation shold ioine him self to the nestes of God namelie to the meetings of the godlie where y e publike ministerie is For the altars by the figure Synecdoche do signifie y e publike ministerie of y e church the which is a most certaine note of the visible Church Dauid then doth shewe how that congregation is the true Church wherein are teachers and learners of the word of God wherein not onelie the ceremonies appointed of God are in vse but also God according to his word is worshipped and publique confession of the faith is made For these words My King my God are the voice of confidence confession Therefore wheresoeuer these things are there without al doubt is the true Church and the fellowship of Saintes But least anie should erre in this place it is to be noted that the state of the Church in this life is three-folde either an vpright or à troubled or a banished state The vpright state of the Church consisteth of due order of lawful power of authoritie The order is two-fold namelie either of persons or of actions The former is y t which in this place we make the first part of the vpright state of y e church the latter belōgeth vnto power authorite I wil speake therefore now of the order of persons in the kingdome of Christ which is y e church which order the nigher it commeth vnto the forme of the primitiue Church the better more perfect it is and the more it swarueth from that ancient simplicitie the worser and more hurtful it is CHAP. 16. 1. Christ is the supreme gouernour in the Church 2. The diuersitie of persons in the Church of CHRIST FIrst therefore by due order in this spiritual Empire and kingdome of Christe there is one chiefe Monarch euen Iesus Christ who by his word and Spirite ruleth the kingdome receaued from the Father The kingdome of this Monarch is the Church that is the
of righteousnes and of life from which we are fallen by sin it was needful y t he should both take vpon himselfe the curse of the law with the cause that is our sinnes being made accursed and subiect to death for our sake For so saith Paul Christe hath redeemed vs from the curse of the lawe when hee was made à curse for vs and also restore the blessing of the lawe to vs which he hath deserued for vs by his perfect obedience towarde the lawe vnder which he was made not for his owne sake but for ours And this doeth Paul meane where he saith Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth And because the resurrection of Christ is à most euident testimonie of this fulfilling the lawe Paul affirmeth howe he is risen againe for our iustification By the merite of his praiers and intercession he hath made an entrance for vs vnto the father as Paul saith vnto the Romans Who shal laie anie thing vnto the charge of Gods chosen c. It is Christ that maketh intercession for vs. Therefore when Christ is said to offer his merites to the father the general sacrifice of Christ containing thistriple merit namelie of his obedience to the law of his passion and of his praiers must be vnderstoode Otherwhile y e sacrifice of Christ is morespecialie taken for his death passion which death passiō is the only propitiatorie sacrifice The figures wherof were y e sacrifices of the Iewes by à singular forme of speech was caled propitiatorie because it was à shadow of this eternal propitiatorie sacrifice euē Iesus Christ. But because aboue where we shewed the vanitie of the Iewes who as yet do looke for the messiah we haue spoken of shadowes in this place we wil speake onlie of the sacrifice of Christe which the scripture calleth expiatorie or propitiatorie from the effect thereof which sacrifice may rightly be defined on this wise The passion of our Lord Iesus Christ the eternal Priest is the propitiatorie sacrifice wherein the eternal sonne of God made man and of the father appointed an eternal Priest by obeieng the father in suffering euen vnto the death of the crosse offered himselfe through the eternal spirite to the eternal father vppon the altar of the crosse sustaining the curse of the law truelie to the end that by this one and most perfect oblation he might satisfie the iustice of God for the offence and punishment of mākinde pacifie the iust displeasure of God and by this onelie sacrifice merit for al which from the creation of the world either haue beleeued or til the ende of the same shal beleeue euen eternal sanctification that is deliuerance from the cursse of the lawe grace benediction life and euerlasting saluation that so being cōformable to Christ theie maie praise and glorifie God for euer and euer This large definition Christe in verie fewe wordes doth comprehend Iohn 17 where he saith For their sakes sanctifie I my selfe that theie also maie be sanctified through the truth But the holie spirit in the Epistle vnto the Hebrewes doth verie copiouslie entreate of this matter and that which scatteringlie is spoken to this purpose in that Epistle I haue gathered together as it were into one bodie that at one sight as it were we maie behold this wonderful worke and after a sort esteeme the greatnes of the benefite and be thankeful to God for this infinite mercie shewed to vs in Christe Augustine saith howe in euerie sacrifice there be foure thinges to be considered namelie who is y e offere◠to whō it is offered what is offered and for whō it is offered which foure things are both expreslie distinctlie contained in this our definition For y e sonne of God made man of God the father himselfe ordained an eternal priest is y e offerer For this priest as he alone is holy righteous and hier than the heauens so could he alone offer à perfect sacrifice for euermore Because in that he was à iust man hee might lawfulie take vppon him the cause of vs al especialie seeing one man had brought the rest of the posteritie into the state of damnation with himselfe and in that hee was hier than the heauens to wit verie God hee was of power to offer such a sacrifice as was perfect and effectual for euermore againe in that he was one person al the deedes of his manhood are most pure and of an infinite price To whome doeth this priest offer Euen to God himselfe For to him alone the sacrifice was due that his iustice might be satisfied whome our first parentes and we in them offended that the sentence of condemnation for our transgressing the lawe being vtterlie abolished we might be made partakers of eternal blessednes through his merit What doeth this priest offer to God The sonne of God the eternal priest hath offered himselfe to the father vppon the altar of the crosse taking our cause that is our sinne and punishment vpon himselfe For the Epistle vnto the Hebrewes doeth witnesse that the sonne of God was made partaker of our flesh and bloode that he might haue that which he might offer And Augustine doeth saie What was more meete to bee taken of men for their oblation than the fleshe of man And what so apt for this sacrifice as mortal fleshe And what so cleane for the sinnes of the worlde as without al contagion flesh borne in the wombe out of the wombe of à virgin And what so gratefulie could be either offered or receaued as the flesh of our sacrifice the made bodie of our Prieste Furthermore seeing euerie sacrifice in the olde lawe ought first to be separated from other things of the same kinde secondlie to be applied to the altar the hande of the Priest laide there-vpon thirdlie to be offered vpon the altar fourthlie being done rightlie according to the lawe it was à sacrifice accepted of God let vs see howe these foure thinges do aggree to our sacrifice First therefore Christe this our sacrifice was segregated from other men not by nature whereby he was to be ioined to them but by puritie innocencie and excellencie wherin he surpassed al other men Secondlie he was applied to the altar being consecrated to God through his wonderful obedience For he was offered euen because he woulde Thirdlie hee was offered vppon the altar hanged on the woode of the crosse bearing vppon his owne heade our cause that is both sinne and the punishment of sinne namelie the wrath and curse of God Which thing was in olde time figured in the goate vpon whose heade Aaron hauing confessed first his owne sinnes and the sinnes of the people of Israel laide his owne sinnes and al the sinnes of the sonnes of Israel and sent him awaie by the hande of a man appointed into the wildernes The truth of
conioined with sathan that lier and murtherer and be vnder his lawes which are of death and damnation Through both which degrees the temple of GOD which by creation was dedicated to God is prophaned and the image of GOD after which man was fashioned is defaced Hence insueth the third degree of the wretchednes of mankinde to wit that man who before was the temple of God is nowe fallen into such miserie that he is become the temple of sathan wherin y e diuel is worshipped by his owne workes namelie with lieng and murther whereof infinite heapes and swarmes of sinnes doe burst-out The fourth degree of mans miserie is the huge heape of calamities both spiritual and corporal wherewith mankinde is pressed-downe as are manifolde tentations infinite diseases and the tragical chaunces wherevnto mankinde is subiect For there is no calamitie but man maie fal thereunto Whereof the prouerbe commeth A man knoweth not in the morning what maie betide him ere night Againe either wee are or we haue beene or we maie be as this man is Of manie examples I wil alleadge à few King Adonibezek in his great pride had the thumbes both of his handes and of his feete cutte off and so liued in extreme tormentes The destruction of Iezebel is knowen to all men Alcibiades was for his nobilitie high for his substance riche for his personage comelie for the fauour of his people famous for his supreme auctoritie honorable for his manifold victories much commended But continued he so Naie hee was afterwarde condemned banished out of his countrie put out of house and home hated extremelie and so at the length died desperatelie Cepio Seruilius who in respecte both of the highnesse of his pretorshippe of the gloriousnes of his triumph of the honour of his consulshippe of the dignitie of an hie Priest was most rerenowmed yea and had in such price estimation that he was called the patron of the Romane Senate liued not vntill his death in such glorie but had à verie miserable ende For he was throwen into prison and deliuered to an hangmā to be tormented who with his cruel handes tare in peeces the heart of Cepio plucked from out his bodie and hung it vpon à ladder to the horror of al the Romane people Belisarius the chiefe capitane vnder Iustinian the Emperor after manie famous victories which he had atchieued was through enuie ouerthrowen spoiled of his goodes bereft of his eies and constrained dailie to beg his bread in the temple Sophie vsing this speech to such as passed-by Apeece of bread giue to Belisarius whome vertue aduanced enuie hath ouerthrowen What should I speake of that proude Herod who glitered in his gold iewels and kinglie robes was he not filled afterward with vermine insteed of iewels which he feede with his owne flesh vntil what through his owne stinch and tormentes he desperatlie dispatched him selfe I saie nothing of great Alexander of Caesar of Marius Pompeius Cato Cicero and of manie moe whose wretched endes doe shew howe wretched the condition of mankinde is from which none is sure to escape while hee liueth in this worlde And therefore wiselie did Seneca counsel when he saide Let no man trust too much to prosperitie The fifth degree of mans miserie is the giltines of conscience which more doth vexe the soule than anie hangman is able to torment the bodie This although it seeme for à time to sleepe yet as Plato saith before death it wil be wakened The sixt degree of the miserie of mankindeis euen death it selfe ioined with desperation the which is most miserable to such as knowe not Christ and à certaine entrance vnto euerlasting damnation But what is the ende of those men which confesse not Christ The ende as I maie saie is infinite permanent subiect to no change or alteration For after death and after the last iudgement there ensueth the woful knitting vp of this miserie to wit endlesse shame perpetual griefe of conscience both in soule and bodie fellowship with vncleane spirites in obscure flames of fire in vtter darkenes without al light of God Of the shame Daniel speaketh when he saith Some to wit the wicked shal awake to shame and perpetual contempt Of the euerlasting torment and griefe with vncleane spirites the Lorde in the 25. chapter of Matthewe proponing the iudiciarie sentence doeth saie Depart from me yee curssed into euerlasting fire which is prepared for the Diuel and his Angels Touching the griefe of conscience Isaiah speaketh in these wordes And their worme shal not die And although by reason of sinne all mankinde is throwne into this so great miserie yet the Church alone escapeth them all For as her sinne which is the cause of these miseries is purged through the death of Christ So the holie spirite the comforter is present in the crosse and the death of the bodie is the entrance vnto euerlasting felicitie Wherefore the death of sainctes is called pretious in the sight of the Lord. CHAP. 31. 1. The great displeasure of God against man for sinning OF the greatnesse and manifoldenesse of the miserie of mankinde maie bee gathered after à sort the greatenes of Gods displeasure againste impenitent persons For seeing GOD is righteous and his iudgee ment is according to trueth as Paule saith it followeth of necessitie that the wrath and reuengment in God do answere to his iustice that is that the punishment be not greater thā was the sinne But nowe the punishment is most grieuous and without ende And therefore it must of necessitie followe that the offence is infinite as that whereby the infinite God is displeased Wherefore the quantitie of sinne must not be wayed in false balance but must be leuied by true scales For in sinne manie things doe concur for the which God is iustlie offended As the contempt of Gods maiestie proude contempt against the lawe of God à shamefull defiling of Gods image according to which man was made imitation of sathan the enimie of God treason against his maiestie apostasie from the armie of God and as it were à conspiracie with the diuel intolerable ingratitude foule forgetfulnes of God his benefites towardes mankinde For there was neuer à sinne alone but alwaies it draweth à whole chaine of sinnes therewithall As wee maie see in the fall of our firste parentes and of others which witting and willinglie doe rushe against the commaundements of God Of this due waieng of sin many things do follow First that God doth iustlie in punishing sinne with euerlasting miserie in them which turne not vnto GOD through faith in Iesus Christ. Secondly that they deride the iustice of God and his iust displeasure who teach men that by contrition confession and satisfaction the forgiuenesse of sinnes is merited before the iudgement seate of God I say nothing of them who thinke some sins are of so
vnto Christ that as they should finde the lawe fulfilled in him so they should be made partakers of the promised mercie And therefore this promise of mercie hath one conditiō fro the law without Christ to wit touching y e fulfilling of y e law another in Christ name lie of faith wherbie the end of the law which is righteousnes is obteined So that as manie as beleue haue righteousnes which is as much as y e law requireth Wherof the promise of mercie is ratified and confirmed to them and this is that couenant whereof the 25. Psalme doth speake Al the pathes of the Lorde are mercie and truth vnto such as kepe his couenant and his testimonies that is as another Psalme doth expound it Mercie shal compasse him that trusteth in the Lord. The mercie then of GOD is moderated according vnto the rule of iustice when it is exhibited to such as repent For this iustice of God is à perpetual rule that as he wil condemne such as be rebellious without al pitie and mercie so he wil of his infinite mercie saue as manie as turne vnto the Lord. This rule of God his iustice is to be thought vpon when we reade in the Psalmes that Dauid praied God that he would heare him for his righteousnes ◠For three thinges together came into his minde namelie the promise of mercie the free pardon of his sinnes and the price wherebie the iustice of God is satisfied namelie by the sacrifice of his Sonne for he is vniust that hauing receiued à raunsome wil not set free the captiue and by the merite of Christ wherebie we are iustified before God being conuerted vnto him through faith Whence it is that if he should not heare them which repent and forgiue their offences he should be vniust as one that dealeth against the rule of his own iustice that denieth his promise that would accept no ransome nor regarde the righteousnes of his sonne wherebie he did merite fauour for vs. So that Dauid after his adulterie murder and betraieng the hoste of God did craue mercie and remission of his sinnes through faith and among other reasons brought this in for one That thou maiest be iust when thou speakest that is that men maie confesse thee iust for keeping thy wordes whereby thou promisedst pardon to as many as repent CHAP. 33. 1. Of Christe his wonderful obedience to his Father for our saluation 2. The fruite thereof NExt vnto the mercie of God we are to consider the wonderfull obedience of Christ which would vouchsafe to take our cause vpon himselfe and feele the wrath of God to deliuer vs from eternall death Of this obedience Paule vnto the Philippians on this wise Who being in the forme of God thought it no roberie to be equal with God but he made himselfe of no reputation and tooke on him-selfe the form of à seruant was made like vnto men was found in shape as à man He humbled him selfe became obedient vnto the death euen the death of the crosse Here Paul entreateth of the vnspeakeable obedience of the sonne of God and because equals cannot properly be said to obey one another but inferiors their betters Paule sheweth howe the sonne beeing of one essence and power with the Father did humble him selfe taking to himselfe the nature of man wherein he became obedient to the Father euen vnto the death of the crosse And in the 10. Chapter of the Epistle vnto the Hebrues out of the 40. Psalme Because it is vnpossible that the bloud of Buls and Goates should take away sinnes Wherefore when he commeth into the world he saith Sacrifice and offering thou wouldest not but à bodie thou hast ordeined me In burnt offeringes and sinne offeringes thou hast had no pleasure Then I saide Loe I come In the beginning of the Booke it is written of me that I should do thy will O God Isaiah 53. He was offered euen because he would But with this obedience how agreeth that prayer thrice repeated in the garden O my Father if it be possible let this cup passe fro me neuerthelesse not as I wil but as thou wilt This praier seemeth to import that the wil of the sonne differed yea and was contrarie also to the Fathers wil. For the Fathers wil was that he should drinke of the cup which he had prepared And the sonne desireth that the same cup if it were possible might passeawaie This obiection is aunswered by the wordes of our Lord afterward in the same Chapter vttered The spirit in deed is willing but the flesh is weake So that what he would not through y e weaknesse of the flesh the which naturalie without offence dreadeth death the same he wold through the willingnesse of the spirite wherbie he was obedient to the Father And thus doth Cyril also distinguish the same when he saith That the passion of the Crosse was not voluntarie to Christ and againe was voluntarie for the fathers wil and for our saluation you maie easilie perceiue by this praier O my Father if it be possible let this cup passe from me For as the word of God is God and naturalie the verie life no man wil saie that anie waie he feared death but beeing made flesh he permitteth fleshe to suffer that which belongeth to flesh and therefore as verie man he dreadeth death standing at the dores Here an other question doth arise what obtained Christ by his praieng The Epistle vnto the Hebrewes maketh answere He was hearde in that which he feared for the paines of death being remoued awaie he ouercame those conflictes The fruite of this wonderful obedience of the sonne of God is our iustificatton and saluation As by one mans disobedience saith Paul manie were made sinners so by the obedience of one shal manie be made righteous The Apostle highlie extolling this obedience doth saie Christ when we were yet of no strength at his time died for the vngodlie Doubtlesse one wil scarse die for a righteous man but yet for a good man it maie be that one dare die But no tongue can vtter nor minde conceaue howe greate the obedience of the sonne of God was who deriued the wrath of God vpon himselfe and put himselfe into our place to suffer the paines due vnto vs for our saluation Christ hath redeemed vs from the cursse of the lawe when he was made a cursse for vs. Againe He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God in him CHAP. 34. 1. The greeuousnes of the paines which Christ endured for our sakes 2. What theie signified WIth this obedience would be considered both the greeuousnes of the pain which the sonne of God endured for our sakes both in minde and in bodie and also the reproche against his person The griefe of minde Christe doth testifie when he
are carried-awaie so that they become wilde oftentimes and spurne against GOD. Hereof it is that we see in all states such contempte of the Gospell which reprooueth this darkenesse Hereof spring the detestable behauiour of parentes the il bringing-vp of children For while men doe looke-vppon the multitude auctoritie and power of such as sinne they excuse themselues by example as they did who dispising the spirite of Christ in Noah at the length suffered due punishment in the floude This wickednesse doeth deserue that men shoulde bee punishod with à reprobate minde as Paule saith GOD deliuered them vp into à reprobate minde according to the threatening of the lawe The LORDE shall smite thee with madnes and with blindnes with astonieng of hart For such as are forsakē of God for their custome of sinning are by little and little so berest of their wits blinded and strucken with astonishment of heart that they become without feeling and giue themselues to wantonnesse not vse Paul his wordes calling vertue dishonestie good euil wholesome thinges hurtfull and iudge cleane amisse than which no paine can bee imagined more grieuous When therefore we beholde the most part of mankinde to rushe headlong as it were into al manner wickednesse let vs call into minde the greatnesse of Gods displeasure who by his moste righteous iudgement permitteth that mans rebellion bee punished with madnesse Of which madnes Paul writeth when hee saith Because they receiued not the loue of the trueth that they might bee saued God sent them strong delusion that theie shoulde beleeue lies But most horrible is it that this punishment shoulde sticke in the posteritie according to the saying of Salomon He that rewardeth euil for good euil shal not depart from his house Therefore when wee see men to bee delighted in the filthines of sinne let vs auoide y e examples of iniquitie against thē let vs set the obedience of y e chast spirits the examples of the sancts who deemed nothing either more pleasant or more auncient or better then faith and obedience whereby we are ioined to God And let euerie man take heede that he be not taken with the deceitful counsels of the flesh For there be which doe purpose but most foolishlie before their death to repent not considering how by too much vsing to sinne that sinne becommeth euen à nature as it were For as Augustine doth saie while custome is not resesied it becommeth necessitie And the Poet When à sickenes hath taken roote If thou take Phisicke it wil not boote The sixt cause of mans disobedience and of all wickednes raigning in the worlde is the Prince of this aer as the Apostle saith euen the diuel himselfe He is present to all those causes aboue recited as à chiefe capitane For hee insinuateth himselfe to the corrupted nature and stirreth vp the concupiscence by obiectes poisons and confirmeth the cogitations of the flesh and moueth the will by wonderful slights snares encreaseth the wicked manners of men to spread abroad his kingdome the farder and to abolish the kingdome of Christ by little and little Againste this prince of the aër is opposed the prince of the Church euen the Lorde of hostes who is hier than the heauens from whome are the causes of godlie actions aboue recited For he doeth giue the holie Ghost cherishe the lust of the spirite strengthen good cogitations keepe the wil and proposeth the examples of holie men but chieflie his owne example to be imitated of vs. Or in fewer wordes A liuelie faith in Iesus Christ is the general remedie againste all the wickednesse and peruersitie of y e world For this is the victorie that ouercōmeth the world euen our faith For by this Christ the conqueror of darkenes is possessed by this à new spirit whereby we resist y e flesh is obteined by this the whole bodie of sinne is killed and mortified and by this in al troubles wee doe flie vnto the name of the Lorde that is vnto praier the safest sanctuarie the righteous runneth vnto it and is exalted CHAP. 37. 1. Of Christ his intercession for vs 2. And of diuerse notable thinges to be considered in the same THE thide and last parte of Christ his Priesthood is his intercession for y e whole Church and for each particular member of the same For as Christe alone by the sentence of the law is perfectlie righteous and alone hath giuen himselfe à ransome for the redemption of all So hee and none beside is the mediator of intercession inasmuch as intercession dependeth vppon the merite of righteousnes and of the price giuen for à redemption And therefore Paul doeth saie There is one mediator betweene God and man euen the man Christ Iesus who gaue himselfe à ransome for all men Vppon this place Theodoret writeth thus There is one peace maker who hath ioined those thinges which were contrarie and distant Hee called Christe à man because hee called him an intercessor for man was made intercessor And as hee that woulde reconcile two ioining their handes together doth put himselfe betweene and taking one by the right hande and the other by the lefte doeth ioine them together So Christe when hee had vnited the diuine nature to the humane did procure such à friendeshippe as can neither bee violated nor broken And Paule vnto the Romanes doeth saie Who shall condemne It is Christe which is deade yea or rather which is risen againe who is also at the right hande of GOD and maketh request for vs. Heere the Apostle against condemnation setteth the intercession of Christ sitting at the right hand of the father and making intercession for the Church and for euerie member thereof And vnto the Hebrewes it is thus written of him This man because he endureth euer hath an euerlasting Priesthood Wherefore hee is able also perfectlie to saue them that come vnto God by him seing he euer liueth to make intercession for thē As therefore the force of y e obedience of y e law in christ y e price of his passion is of infinit valor merit so his intercessiō is most effectual and pretious So that it can not bee but his praier on our behalfe for whome hee maketh intercession must bee hearde And for them principalie he maketh intercessiō who are made his members through faith Notwithstanding the difference is herein because when hee was in this worlde hee was à fulfiller of the law And with one oblation once made hath hee consecrated for euer them that are sanctified But as yet hee maketh intercession for vs with his father as the eternal priest of the Church For so saith Iohn If anie man sinne wee haue an aduocate with the father Iesus Christ the iust Wherefore Christ maketh intercession both now and alwaie for y e Church whose intercession dependeth vppon the merite of his righteousnes and the
in their hearts and wil be their God thei shalbe my people And thei shal teach no more euerie man his neighbor and euerie man his brother saieng Knowe the Lord for theie shal al knowe me from the least of them vnto the greatest of them saith the Lord for I wil forgiue their iniquitie and wil remember their sinnes no more Here the Prophete in plaine wordes maketh mentiō of a double couenant an old and a newe So Paul vnto the Galathians saith y t Agar the bond woman did signifie mount Sina and Sara the free woman was à figure of the celestial Ierusalem and he addeth by those two the two Testaments were signified One gendering vnto bondage and the other vnto freedome As therefore the olde Testament to Agar gendering vnto bondage So the newe Testament is compared to Sara gendering vnto freedome By which places we doe see howe there be two Testamentes and those greatlie differing Of which the old Testamēt was à mutual obligation betweene God and the Israelites God for his part promising the land of Canaan the Israelites for their partes binding them selues to obeie him according to the lawe of Moses whereof as the bloud of the lambe where-withal the people was besprinkled was the external signe so the final end was that among that certaine people the memorie of the promise of grace might be kept vntil the comming of the Messiah who was to be borne of that people But the ende of the newe Testament greatlie differed therefrom as both we haue shewed and the words of the Prophet doe most euidentlie declare of which let vs more deepelie consider And that we may the better vnderstand the words of the Prophet we must note that there is à triple time of the newe Testament to wit when it was promised when it was represented and when it is fullie performed The time of the couenant promised continued from the first promise concerning the seede of the woman vntil Christe came into the world and was hanged vpon the crosse by whose bloud this newe couenant is confirmed by whose virtue as manie as haue beleeued the promise are salued as were the Patriarches Prophets Kings and manie moe Neither do the words of the Apostle let this thing saieng The Testament is of no force so long as he that made it is aliue For the testator euen Christ in Gods heauenlie decree died euen since the promise was first made Hence it is in the Reuelation The lambe was slaine from the beginning of the world And therfore by the virtue of Christ his death and passion both Adam and Habel and Seth and al beleeuers before Christ did come in the flesh were salued The Prophet Ieremiah speaketh not of this time of the Testament promised The time of the couenant exhibited was the time when our Sauiour Christ died and suffered which time continueth euen vntill the end of the world into this time we are fallen who beleeue on the Messiah come as the Fathers did on the Messiah promised although as touching the knowledge of the Messiah à more cleare light hath shined vpon vs than did vpon them For as the shadowe and à goodlie image doe differ So the cleare knowledge which we haue of Christe since he shewed himselfe doth much differ frō the shadowe of the old people Notwithstanding to both peoples it is verie profitable The time of the Testament fulfilled shal be after the resurrection of y e dead when euerlastinglie we shal enioie y e fruit of this wonderful couenant For we shal behold not y e shadow nor the image but the verie thing it selfe namelie redemptiō and saluation through Christe The Prophet Ieremiah then speaketh of this double time to wit of the time when the couenant was exhibited in this life and shal al in al be fulfilled in the life to come Nowe let vs see the words of the Prophet I wil put my lawe saith he in their inward partes and write it in their hearts What lawe I beseech you is this What manner of writing This word Lawe in the Hebrue tong is taken generalie for euerie doctrine And therefore an apt signification is to be giuen to euerie place according vnto the circumstance of the place Zacharias father of Iohn Baptist therefore doeth helpe vs herein when he saith of his sonne And thou babe shalt be called the Prophet of the most High for thou shalt go before the face of the Lorde to prepare his waies To giue knowledge of saluation vnto his people by the remission of their sinnes through the tender mercie of our GOD. The Prophete meaneth out of al doubt the knowledge of saluation and the remission of sinnes through the bloud of Christe For so he saith Al shal knowe me And that this must be vnderstoode of the knowledge of Gods heauenlie wil he plainelie doeth shewe in the wordes immediatelie ensuing For I wil saith GOD forgiue their iniquitie and wil remember their sinnes no more Thus we knowe what lawe the Prophet meaneth in this place But what manner of writing doeth he vnderstand Surelie this writing is neither an idle nor an hurtful knowledge but it is a knowledge with a liuelie faith in the heart whereby we be persuaded and feele in our mindes that God is merciful to vs and hath pardoned our sinns for the merits of Christ the Priest and whereby motions of the spirit agreeable to the lawe of God be raised-vp within vs. Of which effect the Apostle calleth it the spirit and so obedience of the lawe is wrought in man This faith and this liuelie sense in the hearts of the faithful is the writing of the law by the finger of God that is by the holie spirit at the preaching of the Gospel For as the tables of stone did signifie the extreme hardnes of mans hart whereof the hart of man not regenerate is named stonie So the writing of the heart doth signifie an heart softened by the power of the holie spirite at the preaching of the Gospel that in the same as in a newe table the grace of the Gospel yea and the lawe it selfe which ought to be à perpetuall rule for the godlie to leade their life by maie be engrauen whereof it is called à fleshie heart And therefore the Lorde by the Prophet doth saie I wil take awaie the stonie heart out of your bodie and I wil giue you an heart of flesh But here some maie iustlie demaund whether there be anie difference betweene the newe Testament and the Gospel For by that we haue spoken it maie seeme that theie be one and the same thing Vnto this question we are thus to aunswere The newe Testament and the Gospel as touching the substance it selfe and the subiect are al one but in à consideration they differ For substance and for subiect they are one because both are a preaching of Christ and howe to attaine eternal life through
Christ. But in à consideration they differ Because the one which is the Gospel hath à name from bringing ioiful and good newes touching the attainment of euerlasting life through Christe and by the other that is the Testament is signified that God not content with à simple promise doth binde himselfe to vs by couenant an oath comming betweene that we maie vnderstand both the immoueable decree of God touching the attaining of saluation by Christ and howe we also for our partes are bound to God by faith For faith is one part of the couenant to wit of mans part For in al couenants as aboue also hath bene shewed mutual conditions and lawes be required The same is to be saide of the olde Testament and of Moses lawe Furthermore when the Scripture is diuided into the lawe and the Gospel it is to be vnderstoode that the difference is taken from the things subiect and when it is diuided into the old and newe Testament the differences are taken from certaine circumstances of the things subiect But when the holie Scripture which we cal the old and newe Testament is so caled it is rather of custome than of any difference of things subiect except you speake by the figure Synecdoche And therefore Augustine doth saie Where I saide the authoritie was included within the 44. bookes of the olde Testament following the vsual maner of speaking which the Church hath at this daie I called it the old Testament But the Apostle seemeth not to cal anie thing the old Testament but that which was giuen in mount Sinai And therefore y e same Augustine writing vnto Bonifacius doth saie howe they might more truly be called instruments than testaments that that might be called the old and this the new I wil add also herevnto à question out of Augustine whose words be these Howe is it named old which after 430. yeares was made by Moses and howe is it called newe which before so manie yeares was made vnto Abraham The reuelations are to be cōsidered in these names and not the institutions The reuealing of the olde Testament was made by Moses but the reuealing of the new was done by Christ when he manifested himselfe in the flesh in whom the iustice of God appeared Againe because the old testament pertaineth vnto the old man from which mā of necessitie is to begin the new vnto the new man of which man must passeouer frō oldnes therfore in that earthly promises are conteined but in this heauēly Furthermore seeing the Apostle saith the old testament is abrogated by the newe and the olde was giuen in mount Sinai where the Ten-commandements were published-out it maie in this place be asked touching the Ten-commandements whether they also be taken-awaie as part of y e old testament Vnto which question I do thus answere The Ten-cōmandements as they be a part of Moses law do no whit bind vs but as they containe the eternal pleasure of God they do must continue euē as manie other things in Moses which are natural But a double vse according vnto y e consideration of double man is to be respected in the decaloge For if you respect y e time of man before the reuelation of Christe in man that is before the iustification of man through y e faith of Christ as man himselfe is called old who is bound either perfectlie to obeie the law or to be punished according to our Sauiours words vnto the proude Lawer If thou wilt enter into life keepe the commaundements So the Ten-commandements by a certaine analogie maie bee comprised vnder the olde testament For it is a certaine Schoolemaster to bring vnto Christe as the olde testament accusing and condemning man for that he hath not the righteousnesse which the lawe requireth whereby man is driuen to seeke Christe who is the end of the lawe for righteousnesse vnto euerie one that beleeueth In this sense Paul opposeth the moral lawe against the newe Testament But if you haue an eie vnto the time of man after the reuelation of Christe in man as man himselfe is become newe So the Ten-commandements is a rule how a newe man should leade his conuersation and shal neuer be abolished Whose newe obedience doth please because y e person pleaseth for Christ his sake whose perfect obedience to the lawe is imputed to the beleeuing man Now of that which hath bene saide let vs make manifest the differences betweene the old and the newe Testament The which although they differ not in respect of the last end seeing they both do respect the reconciliation attonement of man with God as the final end yet if we doe consider the endes comming betweene and circumstances the olde Testament doth goe before the manifestation of the new if the mediators the old by the seruant Moses y e newe was administred by Iesus Christe the Sonne if the maner of the dispensation the Old was but in à shadowe the Newe hath the verie image of things The shadowe and the figure was the deliuerance of Israel from the bondage of Aegypt Pharao being oppressed The truth is the deliuerance of the faithful from the bondage of sinne Satan being ouercome The bringing of Israel into the land of Canaan and the possessing of the same was the shadowe y e bringing of the spiritual Israel into heauen and the hereditarie possession thereof is the truth The giuing out of the lawe vpon mount Sinai by Moses was the shadow The truth is the word which came frō Sion by Christ. The lawe written in the tables of stone was the shadow but the lawe of God written by the finger of God in the harts of men is the truth The ministerie of death was y e shadowe but the ministerie of the spirit and of life is the truth To speake in a word al y e Mosaical things as his gouernment priesthood purgations sacrifices and the rest were but shadowes but Iesus Christ the eternal Priest with his benefites is the truth Or to speake both with Augustine In the olde Testament there is a hiding of the newe in the newe a manifestation of the olde Againe The olde is the beginning the new is the end with Ambrose It is called a testament because it is dedicated with bloud the olde in a figure to wit by the bloud of à brutish beast The newe in the trueth namelie by the bloud of Iesus Christ. Thus much concerning the couenant annexed to the priesthoode of Christe and of comparison betweene the olde and the newe Testament whereof we haue spoken the more at large because both olde and late writers doe varie in this point but we hope we haue made it manifest according to the trueth of Gods worde CHAP. 39. 1. Howe man is to applie to himselfe the sacrifice of Christ 2. Of Gods worde the happinesse of the imbracers and the punishment of the contemners of the same 3. Of Faith and of
the righteousnes thereof 4. Of the sacraments how manie theie are and what theie signifie THe sacrifice of Christ is applied both by the worde by faith and by the sacrament but diuerslie For by the word which is written in the heart by the holie spirite it is offered as by the hand of God By faith beeing conceaued of the word through the holie spirite it is receaued as by the hand of man And by the Sacraments as by the seale of God it is signed For he that beleeueth the preaching of the Gospel wherbie the benefite of Christ his sacrifice is offered by faith which is à worke not of nature but of grace in man he receaueth Christe wholie together with his benefites which benefites are sealed by the sacramentes as that holie Apostle Paule doeth teach Wherebie it appeareth how needeful the ministerie of the worde is as that which is ordained from heauen to offer this incomparable treasure to vs this is it which the Lorde saith Preach the Gospel to euerie creature Againe Teach al nations This ministerie the Apostles deliâ—ered by the handes as it were to posteritie and from them it is come vnto vs and shall not be abolished while this worlde shal endure although Satan with greate rage do persecute such as syncerelie do sound-out the Gospel And therefore it is our partes if we loue our saluation to heare to vnderstand to loue the worde of God to meditate ther-vpon al our life long yea and to beleeue the same and to liue thereafter that at the length we maie come vnto the desired end of happinesse For Dauid in the beginning of his Psalmes sange not in vaâ—e when he sange on this wise Blessed is the man who doeth meditate in the lawe that is in the doctrine of the Lorde daie and night But wherefore is he blessed Because the meditation of the worde worketh two thinges First that thou neither listen vnto the counsels of the wicked nor stand in the waie of sinners nor sit in the seate of the scorneful Secondlie that thou become like à tree planted by the riuers of waters that wil bring forth her fruite in due season vntil thou attaine vnto verie happines it selfe And therefore it is added in another Psalme Blessed are al that trust in him But on the other side where this worde of the Lord is neither loued nor hearkened vnto nor thought-vpon nor beleeued nor done man by litle and litle is wrapped in the counsels of the wicked carried violentlie into the waie of the sinners and at length blasphemeth God and al religion and becommeth à plaine epicure so that at length he feareth not in his hart to saie There is no God although the lieng toung saie otherwise And so he proueth like à tree planted in moste horrible filthinesse and diuelish mud to bring forth fruite meete for death damnation according as it is written in à certaine Psalme Theie be corrupted and abhominable in their waies And that deseruedlie For y e contempt of this word wherbie Christ himselfe doth offer himselfe vnto vs doth highlie offend God yea and bringeth vpon the contemners themselues and vpon their posteritie too blindenes or a reprobate minde al maner wickednes and filthinesse as Paule in his first Chapter vnto the Romans teacheth at large And in another Chapter the same Apostle doth saie Because theie receiued not the loue of the truth and therefore God shal send them strong delusion that there should beleeue lies And the euent in manie nations where Christ himselfe and the Apostles haue preached doth aunswere to this prophesie of Paul touching the punishment of such as contemne the worde of God Neither be the Turkish warres anie thing els but verie tokens of Gods displeasure for the contempt of his worde And therefore let vs be more circumspect by the harmes of other men and esteemâ— we greatlie the benefite of God who hath deliuered to vs his pure worde wherebie he doeth offer this infinite grace and benefite of the sacrifice of his sonne by whose merite we be deliuered from the power of sinne and death and endued with eternal righteousnesse and glorie Secondlie in the application of the sacrifice of Christ it is required that euerie one of yeeres doe beleeue For as the worde doth offer So faith which commeth by hearing of the worde doth receaue Christe wholie with al his merites and beleeueth that al sinnes be forgiuen for the sacrifice sake of the Sonne of God And therefore in the Christian Creede it is saide I beleeue the forgiuenes of sinnes that is I doe knowe and am firmelie persuaded that God according to his promise wil receaue me into fauour because of the sacrifice obedience of his Sonne and wil not impute my sinnes to me anie-more but vtterlie blot and forgiue yea and remember them no more For faith is not a wauering opinion but à certaine knowledge of the free promise and à firme confidence that sinnes be forgiuen for Christ his sake This faith as touching the certaintie thereof dependeth both vpon euident testimonies of the Scriptures vpon parables and vpon approued examples but as touching confidence it resteth onelie vpon the merite of Christ. Paul after Dauid saith Blessed are theie whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth no sinne And Christ doth saie Sonne be of good comforte thie sinnes are forgiuen thee And to the ruler of the Synagogue the Lorde saith Onelie beleeue And to the woman which had an issue of bloud Thie faith hath made thee whole Among manie parables that is notable which is in the 18. chapter of Matthewe of him which did owe tenne thousand talentes and hauing not wherewith to discharge he was of meere grace forgiuen the debt Hitherto belongeth also the parable of the two debters and of the prodigal sonne Among examples the most excellent is of the Theefe whose sinnes were forgiuen him without anie merites either going-before or comming-afterward I omit Dauid Manasses Peter Paul Magdalene and others With this faith of the remission of sinnes two thinges are continualie ioined which although theie differ from the faith of the remission of sinnes yet can theie be separated at no time And theie are to speake with the Apostle Grace and Gifte of which I wil speake more distinctlie that we maie the better consider what à great blessing faith of the free remission of sinnes is Grace in this place is the verie iustification of à beleeuing man and from the cause is so caled For Paul in the 5. Chapter vnto the Romanes doeth saie so where he compareth sinne and grace together The iudgement came of one offence vnto condemnation but the grace of manie offences vnto iustification And As by the offence of one the fault came on al men to condemnation So by the
iustifieng of one the benefite abounded toward al men to the iustification of life So that with faith of y e remission of sinnes grace wherebie we are iustified and accepted before God is ioined al which are comprehended in the definition of iustification Which is defined to be An absolution of him from sinne that beleeueth in Christ an imputation of righteousnes à receiuing vnto eternal life freelie for Christ his sake When I saie for Christ I include the merites of Christ onlie And although the imputatiō of Christ his righteousnes be the forme of our iustification before God yet because these three benefites do necessarilie concur together in our iustification I haue included them within the compasse of the definition Whosoeuer do either folow the righteousnes of workes or compound righteousnesse of faith and workes together theie doe peruert the word of God For Paul writing vnto the Philippians doth on this wise distinguish the righteousnesse of workes from the righteousnesse of faith The thinges that were vantage vnto me the same I counted losse for Christe his sake Yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord for whome I haue counted al thinges losse doe iudge them to be dongue that I might winne Christ and might be found in him that is not hauing mine owne righteousnes which is of the Law but that which is through the faith of Christe What I praie could be more plainelie saide Paule here compareth two righteousnesses together one hee saieth is manns properlie the which hee calleth the righteousnesse of the lawe it is in deede the righteousnesse of man as farre-forth as man doth endeuour to fulfil the same although he can neuer perfectlie fulfill the same and it is also the righteousnes of the lawe because it is required of the lawe the other he saith is of God and is obteined by faith it is of God because God of meere grace imputeth it and giueth it to man and it is also through faith for that it is obteined by faith wherbie Christ is thought to be the end of the lawe for righteousnes vnto euerie one that beleeueth Which two righteousnesses he maketh so contrarie that together theie can not stand For he which by the workes of the law seeketh the righteousnesse wherbie he maie stande boldlie in the presence of God is voide of the righteousnesse of faith and contrariwise who so dependeth vpō the righteousnesse of faith doth not thinke at al that hee is iustified by the lawe And although there is but one righteousnes which consisteth in the perfect obedience of the law yet in respect of the diuers manner of iustification it is saide to be twofolde For he that dischargeth and by his workes fulfilleth the lawe which thing Christ onelie hath done is iustified after one sorte and he which of himselfe fulfilleth not the lawe but beleeueth on Christe who hath fulfilled the same that the obedience of the lawe done by Christ maie bee imputed vnto him for righteousnesse that so he maie haue what the lawe requireth euen the righteousnesse of the lawe yea and with righteousnesse life is iustified after another So that in the manner of obteining the righteousnes of the lawe the difference is For he that doeth the lawe obteineth righteousnes one waie and he that beleeueth another And y t mortal man can obtaine the same by doing but onelie by beleeuing Paul sheweth at large especiallie in his Epistles vnto the Romanes Gal. Ephesians that maruel it is howe men can be so frowarde as to resist the manifest trueth of God What can bee saide more plainelie Wee conclude that à man is iustified by faith without the workes of the law To wit done of our partes What more euidentlie If righteousnes bee by the law then Christ died without à cause What more distinctlie Not of workes but through faith it is the gift of God least anie man should boast himselfe Finalie what more absolutelie Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is Christ hath so fulfilled the lawe that euerie one which beleeueth is righteous through his obedience Againe The Gospel is the power of God vnto saluation to euery one that beleeueth for the iust shal liue by faith In this most manifest trueth rest wee our selues leaue we their subtilties to Sophisters wherin they both miserablie intangle themselues and curssedlie seduce others that committe themselues to such schoole-masters They which compounde righteousnesse of faith and workes together as of the partes thereof are better liked of the vnlearned especialie of politike men ignorant of the gospel But the error of these euen by one place of Paul as it were by à thunder-bolt frō heauen wee maie ouerthrowe They being ignorant saith hee of the righteousnes of God that is of the righteousnes of faith and going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God that is they are not capable of the righteousnes of faith who withall seeke righteousnes from the lawe For Christ is the end that is the fulfilling and perfection of the lawe for righteousnes vnto euerie one that beleeueth Faith then alone excludeth all merite and al workes of man from the causes of our iustification before God and dependeth vppon Christ alone who imputeth the obedience of the law to the beleeuing man y t he maie haue that which the lawe requireth to wit righteousnes which thing this argument also of Paul in the 3. chap. vnto the Galathians doeth euidentlie confirme in these wordes And that no man is iustified by the law in the sight of God it is euident for the iust shal liue by faith And the law is not of faith but the man that shal doe those things shal liue in them The aduersaries nowe in alleadging for their side against vs the Apostle Iames varie not from their olde wont For neglecting the the most constant agreement of the whole scripture and of al the sainctes of Moses the prophetes of Christe and of the Apostles they wrest à doubtful saying verie subtiltie against vs. The sense whereof would they seeke at the occasion and end whie it was written they shoulde finde that Iames disputeth not of our iustification before God but of the declaration of our iustification before men and that against hypocrits who by their false and dead faith or shadow of faith did thinke thēselues righteous and yet in the meane while defiled themselues with al manner sinnes and wickednes Thē seeing that the word Faith is not taken in y t sense of the Apostles Paul and Iames they do oppose thēselues against y e spirit of god who out of their saying do seek cōtrarieties They alledge also other places such as concerne rewarding of good works rendering to euerie man according to his deeds the blessednes promised to the
poore in spirit to the meeke to peace-makers to such as endure persecution c. But al those and the like sayings are not contrarie to our iudgement if any wil rightlie distinguish betwene y e causes and effectes of iustification the qualities of the iustified For it is one thing to speake of the reward of obedience and of the qualities of those who are alreadie iustified through faith and another thing of the causes of the matter that is of iustification Againe it is one thing to vse the wordes of Bernarde to speake of the causes of gouernement another of the waie to the kingdome Also it is one thing to speake of the essential principles of à thing another of the principles of knowledge But they obiect against vs as à strong buclar the saying of Christ If thou wilt enter into life keepe the commaundementes That is fulfill the lawe I aunswere Christ shewed à most readie waie vnto life euen the keeping of the commaundementes or fulfilling of the lawe But for that the fault is in vs that wee cannot fulfill the lawe Christ is become the ende of the lawe for righteousnes vnto euerie one that beleeueth And this is it which the same Paul saith in another place Through faith wee establish the lawe euen because through beleefe wee obtaine that which the lawe requireth namelie righteousnes The gift which we saide is conioined with the faith of remission of sinnes is the giuing of the holie Ghost whereby the man iustified onelie by faith is regenerated or sanctified that is is mortified quickened and becommeth à newe man purposing thence-forwarde as much as in him is to order his life according to the rule of Gods worde So that this gift is the cause and beginning of à newe life and obedience For wee are not iustified freelie by faith to the ende wee shoulde hence-forth liue to sinne but that deliuered from sinne wee shoulde serue God in righteousnes and holines all the daies of our life For Zacharias in his songe maketh this to bee the ende of the knowledge of saluation concerning the remission of sinns through the tender mercie of our God This ende of iustification Paule setteth in the 6. vnto the Romanes where by most euident argumentes he sheweth that sanctification is ioined with iustification And thus much briefelie touching y e grace of iustification and of the gifte of sanctification the which are linked with the faith of remission of sinnes and can no more be seuered from the same than maie heate from fire or the beame from the sunne Whereby it is apparent that the Papistes offer vs great iniurie in saying that we do abolish good works and loase y t bridles to men because we saie that by faith alone wee are iustified For they marke not howe wee doe put a difference betweene the proper benefite of Christ and our duetie which is ioined with faith But of iustification God willing wee will speake more at large in the exposition of the last verse of this Psalme the sundrie sorts of testimonies which are commonlie handled in this controuersie being distinguished The thirde place in the application of Christ wee ascribed to the sacramentse which not onelie do offer the merites of Christ the priest as the word doeth but also as seales doe assure thē vnto vs if so be the merits of Christ be reteined fast in the harts through faith For as without faith the word doth not applie the merites of Christ so without faith I speake of the elder sorte the sacramentes doe no good The sacraments which Christ hath cōmended to his Church be two to wit Baptisme the Lords supper wherof baptisme is à sacrament of the entrance into Christianitie therefore is but once takē as Christ died but once for vs. For as baptisme is an effectuall token of the death burial and resurrection of Christ so is it à sacrament of the couenant which God entereth-into with the baptized touching y e purging of sinnes and our reconciliation through Christ so is it also à signe of repentance and of the crosse and à testimonie of the resurrection to come And the Lord his supper is a sacrament of the confirmation and conseruation of Christianitie yea and a remembrance of the couenant established through the blood of Christ. Furthermore it is the meate whereby we are spiritualie nourished in the bodie of Christ therefore often it ought to be receaued The summe of al is this that the sacrament of the newe testament is both an externall signe of the couenant concerning our free iustification before God through the sacrifice of Christ and also a testifying and confirmation of the faith righteousnes of Gods people to him warde CHAP. 40. Of the perpetual vse of the sacrifice of Christ both in the conscience in the whole course of our life and at the houre of death AND although the vse of the sacrifice of Christ is wel nigh seene in the application yet the efficacie and power thereof is more apparent when the knoweledge is reduced vnto practise as it were This practise hath place in the conscience of euerie man in the whole course of life at the agonie of death The conscience of each man is stricken sore with a deadlie wounde vntil it bee healed by the application of physike with Christ alone the Physition doeth minister by his worde spirit In which respect he calleth himselfe the Physition of soules So y t when the conscience is stricken with y e remēbrance of sinne it must be healed by the faith of Christ his sacrifice which if it be liuelie it be sprinckeleth the cōscience with the most comfortable balme of the holie spirite wherewithal it is healed made quiet so that now it is iocound and merie and reioiceth as it were in the crosse of Christ whereas before it was troubled and greatlie vexed Whence proceedeth that saying of the triumphing conscience in Bernard Of the remission of sinnes saith hee I haue an vndoubted argument euen the passion of Christ. For the voice of his bloode crieth more shrillie than did the bloode of Habel crying in the heartes of the elect the forgiuenesse of all sinnes For he was betraied for our offences And no doubt his death is of more power and more effectuall to helpe vs than our sinnes to hurt vs. Such à conscience is neither broken with the threates of the lawe for it knoweth howe it is not vnder the law but vnder grace nor yeeldeth to the suggestions of satan for it knoweth howe the Prince of this worlde is alreadie cōdemned nor is moued with the argumentes of reason for it knoweth the power of him which hath promised and therefore glorifieth him To conclude it resteth quietlie in Christ looking for à ful redemption through the comming of the Sonne of God who shal change our vile bodie that it maie be fashioned like vnto his glorious
want of good thinges feare of greater miserie I answere we must distinguish betweene the waie vnto happines and the ful fruition of the same While we liue in this worlde we are in the waie either towarde endlesse miserie or eternal blessednesse but our bodies being raised againe we shalbe either euerlastinglie miserable or euerlastinglie blessed And thereof the state of our life is saide to be either happie or wretched in respect of the euent For which cause there is no truer happines of this life than that which beginneth euerlasting happines no truer miserie than y t which leadeth vnto euerlasting miserie Wherfore Christ saieing y t such as mourne are blessed and y t such are blessed as suffer persecutiō for righteousnes sake speaketh of them which are in y e waie to euerlasting blessednes which afterward thei shal perfectlie inioie whē toge with the sonne of God with whome theie haue suffered in the death theie shal reigne in heauen Wherebie it is apparent what those phrazes of speech doe meane in which godlie men are called blessed namelie because theie are in the waie and go-forward vnto that happines which theie begin in this world Therefore saith Dauid Blessed are they which are vpright in the waie And for instruction sake there maie foure steps of this waie be set-downe of which in order we will entreate The first steppe is to haue and to heare the worde of God that is the Lawe and the Gospel of Iesus Christ. By the one namelie the Lawe we learne how miserable we are through sinne which hath separated betweene vs and our God the fountaine of true happinesse by the other to wit the Gospel howe blessed we shal be here-after if we hearken vnto the worde which pointeth vnto Christ the onelie waie to blisse Without this step none be he neuer so wise neuer so mightie so noble so rich so at heartes ease and pleasure can attaine so much as à smal hope of blessednesse Wherefore when the Lorde saieth Blessed are theie which heare the worde of God and keepe it And Dauid Blessed is the man which doth meditate in the Lawe of the Lorde daie and night Againe Blessed are theie which keepe his testimonies and seeke him with their whole heart theie doe point vnto this first steppe vnto blessednesse Philosophie and the wisedome of this world be it highlie commended yet what is it being compared to this worde which directeth vs vnto euerlasting happinesse Philosophie and worldlie wisedome what else can it do than rule this transitorie which wee cal the natural life which is contained within à verie smal compasse of time But heauenlie wisedome sheweth vs the life of grace which is immortal and the beginning of happinesse Hence then we maie see and weie the worthinesse of the doctrine of the Church which sheweth the waie vnto eternal life blessednes to al men But humane reason is much deceaued here For when it seeth manie nations of men at this daie to want the worde of God it forgeth destinies and is carried-awaie with Stoical imaginations so that contrarie vnto Gods worde it thinketh that God is an accepter of persons and wil not the saluation of al men but onelie of à fewe When this was obiected to Paul he made this answere Haue theie not heard No doubt their sound went-out through al the earth and their words into the ends of the world So that the Gospel hath sounded ouer the whole earth wherebie God doeth testifie that he would haue all men to be saued But manie at this daie neither haue neither doe theie heare the Gospel That is verie true But the reason our Lord yeeldeth where he saith The kingdome of God shalbe taken from you and shalbe giuen to à nation which shal bring-forth the fruites thereof The cause hereof in this place is expressed plainlie to be the extreme ingratitude of men toward God For when he offereth them saluation theie doe kil his ministers and abuse Christe with contumelious speeches And therefore iustlie he doth punishe them in taking the meane of saluation from the vngrateful So that the nations of men which haue not the worde of God shold not bring destinies into our mindes but these two thinges rather First that the displeasure of God against the contemners of the Gospel is verie greeuous whereof it is that oftentimes he suffereth his worde vtterlie to be taken from the vngrateful and their seede after them who together with their parentes doe foster vngodlinesse in their heartes Secondlie that being made more warie by the example of others we shewe our selues thankefull to God for his Gospel bringing forth fruites worthie the Gospel which vnlesse we doe we shal as theie are and perchance more greeuouslie be punished which thing we maie learne by the parable of the vine Nowe in what sorte we are to strengthen our mindes against Stoical imaginations touching particulars we haue else-where declared especialie vpon the 9. Chapter vnto the Romans and vpon the first vnto the Ephes. Neither do I meane that the Word simplie is à step vnto blessednes but with an adiunct namelie when it is beleeued For vnlesse we giue credite vnto the worde when we heare in the same the sound of the Gospel is to vs euen the sauour of death that is the verie waie vnto euerlasting miserie not of it owne nature but through our default and cursed ingratitude And that the knowledge of the word faith are to be ioined-together in the first step our Lord sheweth when he saith This is life eternal that theie knowe thee to be the onelie verie God and Iesus to be Christ whom thou hast sent For knowledge comprehendeth both an vnderstanding out of the worde and faith also proceeding from knowledg Therefore when it is saide Blessed are theie which heare the word must be vnderstood with a condition of faith Nowe whie the hearers of the worde and beleeuers are blessed Paul teacheth when out of the 32. Psalme he saith Blessed are theie whose iniquities are forgiuen Howe so Because theie which beleeue the word of God offering free reconciliation haue remission of sinnes theie which haue remission of sins be righteous but the righteous shal liue euen by the sentence of the Lawe an euerlasting life which theie begin in this world theie which liue an euerlasting life are blessed therefore such as beleeue the Gospel are blessed as theie which are now in the right waie and goe on toward happinesse The second step is through obedience toward God to proceede in the waie according to the rule of the worde and spirite of faith This doth Dauid meane when he saith Blessed is the man that feareth the Lorde and delighteth greatlie in his commandementes Againe Blessed are those that are vpright in their waie and our Lord when he said Blessed are the meeke blessed are the peacemakers blessed are the
the house of God betwene those that expel and vtterlie separate vs frō the familie of God and bring vnder the dominion of sathan Manie are the infirmities in y e faithful diuerse wicked affections spring-vp and oftentimes they offend of ignorance notwithstanding so long as they retaine faith and à good conscience they doe abide in the house of God not as of his household onlie but as liuelie stones also of which the house is builded But when wittinglie and of purpose theie sinne theie ouerthrow their conscience and make shipwrack of faith and so are cast out from the spiritual familie of God vntill through repentance theie come home againe For such is the goodnes and mercie of God that this house is alwaies set-open to such as vnfainedlie repent And forsomuch as this house of God is the Temple wherin God wil be worshipped therefore God maketh mention of the chiefe seruice in the same when he saith for euer and euer theie wil praise thee And as the grounde of this praising of God is the goodnes and mercie of God according to the saieng of the Psalme Praise ye the Lord because he is good for his mercie endureth for euer Vnder which his goodnes and mercie are comprehended al his works al his benefits al y e promises of God as maie be gathered out of the 136. Psal So y e praise of God consisteth in y e true knowledge of God in the meditation of the wonderfull workes of Grd in an assured trust of his promises in true obedience in praier in lauding his goodnes and mercie in confession c. Wherefore none can duelie praise God but such as dwel in his house namelie such as are trulie religious whose praises God liketh-of and alloweth whose eares are open not vnto the mouth but vnto the hart not vnto the tongue but vnto the life of the cōmender as Augustine saith So that neither of the wicked who sound one thing with their lips and shew an other thing in their life nor of hypocrites because y e face of their soule if so I maie speak is filthilie defaced with the mire of vane glorie and vnder the pretence of lauding God doe seeke their own praise nor yet of hirelings is god praised for theie praise their bellie not God but the godlie which liue through faith whose whole cogitations and good workes are commendations of God they onelie praise God Therefore saith Augustine Whatsoeuer thou doest do it well and thou hast praised God And whereas the workes of God as the Sunne the Moone y e starres the fishes of the sea lightening and thunder be saide to praise God it is by à figure called Metonymia because through their bewtie great commodities which they bring to mankinde they prouoke men to praise God Againe whereas God is saide as maie appeare in the Psalmes to be praised with Cymbals Tympanies and sundrie instrumentes of musicke that was but figuratiuelie done For they signified howe God in the newe Testament was to be praised with y e sweet musike and harmonie of sounde doctrine and of godlie behauiour Organs and Musike maie bee reteined in the Temples of Christians so long as they bewtifie further the ministerie and do not hinder the same but from these things let that Iewish persuasion touching the opinion of worshippe be farre abandoned The like iudgement maie bee giuen of singing of Psalmes and other lessons in the Church Moreouer when the Psalme saith For euer and euer it signifieth howe the Church shall abide for euer yet that out of this life it shal be translated vnto immortall glorie and ioined to the souerainge happines in which it shall bee blessed for euermore And this is the ende of our religion which alone reduceth vs vnto the originall from whiche we haue estraied and alone restoreth vs to perfection and blessednesse than which nothing is to be desired more For in verie deede this is perfection and happines euen for euerie thing to attaine the ende for which it was created and therein to rest and be blessed Wherefore the vse of this verse is three-folde The first is that we studie out of Gods word to knowe God the father in Iesus Christ thorough the holy spirit y t we shut our selues thorough faith into his house and therein continue that we both in heart and in conuersation doe praise God whom we knowe and being praised do loue being loued doe expresse and imitate and by immitating enioie him and by enioieng be made immortal and blessed and finalie that being made immortal blessed we maie abide euerlastinglie in the soueraigne happines singing Psalmes hymn◠continualie to God with all his elect This continual praising of the euerlasting God hath annexed there-vnto most pure holie and comfortable pleasure According to the Psalme Iacob shal reioyce and Israel shalbe glad and in an other Psalme At thie right hande there are pleasures for euermore Another vse is that in al afflictions troubles we fetch cōfort cōsidering y t both we are in the house of God and also that by the testimonie of the holie spirite we are pronounced blessed notwithstanding that in the sight of the world we seeme miserable For after night the cleare daie wil appeare So that the promise of blessednesse ought to be in steede of à remedie vnto vs against the bitternesse of the crosse The thirde vse is that so manie as are out of this house of God although theie haue manie goodlie children outward peace good successe in their matters yea and in the eies of men do seeme blessed yet theie are extremelie miserable as theie which hasten the readie waie vnto endlesse perdition From which neither Epicurus Zeno nor Aristotle can fetch their families whom miserablie theie haue fedde with à vaine hope of blessednesse THE SECOND part of the Psalme CHAP. 1. 1. The summe of the second parte of this Psalme generalie 2. The inuincible courage of true Preachers 3. Whether al the ministers of the Gospel haue the holie Ghost THe second parte of this Psalme comprised in three verses name lie in the 5. 6. and 7. describeth the state of the Doctors of the Church The members of which description are these The first concerneth the courage and weapons where-with Doctors are to be fenced The second with what mind and studie men are to enter-into the ministerie The thirde how theie are to passe through the vale of teares in setting-forth and enlargeing the kingdome of God The fourth an allegorical representation of the ministers of the worde The fift a promise of blessing and of good successe in the ministerie The sixte a final cause of this successe That it maie appeare howe the ministerie of the worde is preserued by the presence and power of God in the Church The fift verse BLESSED IS THE MAN WHOSE STRENGTH IS IN THEE THis first part of the description doth minister courage
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
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
TareÌ„tinus Aristotle 2. Against the opinion of Pindarus 3. Against the opinion of Simonides 4. Against the opinion of Aristotle 5. Agâ—â—ust the 〈…〉 wise mâ—â— The opinion of Socrates nearest vnto the truth Fruite of godlines Fruite of vngodlines Psal. 33 12. Who dwell in the house of God Difference betweene sinnes How God is serued in his Church Whie God is to be praised Psal 116 1. Mercie of God what it comprehendeth Wherein the true praise of God doeth consist Who doe praise God How the creatures praise God Musical insthruments in the old Law what theie fignified Organs Musike wheÌ„ to be retained in the Church The perpetuitie of the Church Perfection 〈…〉 The vse of 〈◊〉 â— vers Psâ—t 14 7. Psal. 16 11. 2. Cor. 10 4. 5. Iohn 20 22. 23. Mart. Luther Whether al the ministers of the worde haue the holie spirit or no. An answere 2. Cor. 3. â— Iudas Peter Moses Balaam Num. 22 28 29. Peter Iudâ—â— Ministers how called 1. The knowledge of God his word required in ministers Psal. 119. 1. Knowledg of Gods heauenlie mysterie howe attained Praier Psa. 127 1. Studie of the Scriptures Sixe thingâ— necessarilie required in à student of the Scriptures Knowledg of the tongues Logique Natural Philosophie 〈◊〉 4 1â— Obseruation Tradition 2. The second thing required in ministers preachers of the Gospel Feeling of the heart Phil. 1 9. 10. 11. Ende of knowledge State of wicked ministeri 3. The third thing required in the ministers of the Gospel Isai. 62 10. Rom. 8 31. The crosse what it signifieth 1. Kinde of crosse or affliction Mat. 20 2â— Col. 1 13. * In the first parte Chap. 9. 2. kinde of crosse or affliction Heb. 10 29 Ezek. 7 27. Special things to be considered of him who is 〈◊〉 punished for his offences The diuel giuen vnto falshood crueltie 1. Pet. 5 8. Man in affliction is to coÌ„pare his owne sinnes with the punishment he doth either suffer or deserue No man so punished in this worlde according to his deserts Psal. 38 2. 3. 4. 5. 6. 7. 10. Howe godlie men doe esteeme of their sinnes Contrition meritorious with the Papistes Isai. 28 21. Luk. 4 23. Mat. 18 11 Mat. 11 28. * Which commentarie of this Auctor is extant in English 3. Kinde of Crosse. Abraham howe tried Ioseph howe tried Troubles of Ioâ— Iob 19 25. 1. Iohn 5 4. Wisd. 3. 6. 1. Pet. 1 6. 7. Exo. 15 25. Eccles. 38 5 4. Kinde of Crosse. Aug. in Psal. 119. Kindes of Martyrdome Wisd. 2 19. 1. Tim. 4 10 Profite of Martyrdome Theod. Lib. 9. de Legibus Exod. 3 2. 3. Acts. 5 40. 41. How manie thinges are to be in à Martyr Acts. 7 55. 56 c. Who suffer as Martyrs Whie God suffereth his Saints to be martyred Psa. 116 15 Math. 5 10 Psal. 126 5 6. 2. Cor. 4 17. Heb. 12 11. 1. Pet 4 13 Howe the Martyrs are to be worshipped Martyrs are not to be worshipped Mat. 4 10. Psal. 121 2. Psal. 50 15. Iohn 16 23. 1. Iohn 2 1. 2. Whether idolatrous Princes are to be obeied 1 Pet. 2 18. Obedience to Magistrates Acts. 5 29. Tyrâ—â—â— how to be resisted Dan. 3 12. 16. 17. 18. 1. Cor. 10 14 Who maie by weapon if neede so require resist Tyranâ— Mat. 22 21 God à wel and in what sense Psal. 42 2. Ier. 2 13. Ierem. 2 13. Iohn 4 10. 14. The water of God what Ioel. 2 28. Iohn 6 68. Reuel 21 6. The water of life howe receaued Iohn 6 35. Isai. 12 3. 4. Iohn 4 14. Zach. 14 8. Gen 2 10. 1. Cor. 10 4. Isai. 55 10. 11. Enimies of the Church who * In the first parte Chap. 3. Page 18. 19. Purpose of Satan Rom. 4 7. 1. Iohn 5 4. Tyrans enimies to the ministers of the Church Psal. 52 5. 6. 7. 8. Whether the preachers in time of persecution maie flie or no. Mat. 10 13. Iohn 10 22. Mat 2 13. 14. Acts 9 25. An obiectioÌ„ Mat. 10 18 Answere Au. Ep. 180. Sophisters an other sort of enimies Pro. 27 16. Logique Eccles Hist. Lib. 13. Hypocrits â— fourth sorte of enimie 〈◊〉 Hypocrites who Mat. 7 15 Hypocrisie what Epicures â â—isi kinde of enimies to religion These obiections are somewhat confuted in the 1. parte Chap. 12 pa. 120 121. Comforts for godlie ministers in their troubles Mat. 16 18. Psal. 115 1. 2. God how present in his Church Num. 14 13 14. Ioshua 3 10 1. Sa. 17 46. Isai. 37 20. Ends of God his presence in the Church Numb 14 9. Psal. 83 17. 18. Psal. 52 5. 6. 7. 1. Reason The latter reason Matth. 6 9. * 1. part cap. 3. Page 11. 12 c. Psal. 32 7. Psal. 32. 7. Psal. 73 16 17. 18. 19. 23. 24. Psal. 73 27 28. Whie the wicked goe on in wickednes Ierem. 4 27. Isai. 5 21. 1. Blessing of the Church The second blessing of the Church Psal. 5 11. 12. Psal. 18 35. Ephes. 6 16. 1. Tim. 1 18 19. The 3. 4. blessing of the Church Grace what Glorie what To walk innocentlie what is signifieth A twofolde perfection Rom. 10 4. Iosh. 24 14. 1. Chr. 28 9 Isai. 38 3. 1. Tim. 18. 19. Psal. 9 10. Rom. 10 4. Effects of faith Rom. 8 10. Isai. 11 5. Ephes. 6 10. Hos. 2 20. 1. Pet. 1 7. Deut. 27 29 Leuit. 18 5. Cond â—nworâ— on what Iustification what Pelagius Against Pelagius Rom. 5 12. 14. 15. 17. 18. 19. Psal. 51 5. Christ not a meere man as the Pelagians did teach Rom 7 14. Iude verse 19. Eccle. 7. 22. Iob. 14 4. The second argument Rom. 2 2. The 3. Argument Gene. 6. 5. Iob. 9. 2. 3. 20. Psal. 14. 1. 2. 3. Psal. 19. 12. Psal. 130. 3 Psal. 143. 2 Prou. 20. 9 Esai 64 6. Ioh. 9. 3. Rom. 3. 9. 10. 11. 12. 13. 14 15. 16 17. The fourth argument Leuit. 18 5. Gal 2 21. Touching the vse of the lawe Vse of the Lawe in the conscience Gal. 3. 24. 22. Matt. 8 23. 24. c. The vse of the Law after mans iustification A confutation of their argumentes which think that by the workes of the Law meÌ„ are iustified Leuit. 18. 5. Matt. 19. 17 Luk 7 48. Rom. 3 20 Rom. 11. 32. Gala 3 22. Rom. 10 4. Matt. 9. 13. Rom. 3. 21. Rom. 4 13. 14. Rom. 10 3. Rom. 11 6. Ephe. 2 8. 9. Rom. 3 27. 28. * Or in the chapter immediatlie following True iustificatioÌ„ what 3. Thinges required in iustification Luk. 24 47. Remission of sinnes what Matt 1 21. Rom. 3 23. Act. 20 28. Gala. 13 13 Ioh. 8 34. 36 Rom. 3 25. True righteousnesse what Rom. 10 4. Rom. 4 5. Rom. 5 19. 2. Cor. 5 21. Gene. 3. 15. Gene. 22 Psal. 22 31 Rom. 10 4. Isai. 53 11. True knowledge of Christ what Iere. 23 6. Iere. 17 7. Phil. 3 8. 9. Deut. 27 26 Gala. 3 10. Rom. 6 14. Rom. 5 18. Rom. 8 1. 2. Ioh. 1 12. Rom. 8 15. 16. 17. Adoption Rom. 8 28. Rom. 5 3. 4. 5. Rom. 8 23. 21 Rom. 5 2. Gal. 5 5. 1. Ioh. 3 2. Iustification what Causes of mans iustification Rom. 8 15. Act. 2 38. 1. Cor. 1 30. 31. Iustification what Iam. 2 24. Rom. 8 14. Matt. 5 5. 7. 9. 10. Luk. 7 47. Luk. 7 41. 42. 43. 50. Rom 14 23 Heb. 11 6. Ioh. 15 5. 4 Matt. 7 18. Eeph 2 3. Rom. 8 7. 1. Cor 2 14 1. Tim. 1 18. 19. Mat. 25 34 35 36. Rom. 6 23. 1. DiffereÌ„ce concerning the matter of good workes Of Papistes works what the chiefe Papistical traditions of what sorts Howe the Papistes doe regarde the commandementes of God The proper note of Antichrist Mark 7 7. The principal good workes of Protestants 1. Tim. 4 1. 2. DiffereÌ„câ— of good workes The efficieÌ„â— cause of Papistical workes * Chap. 3. of this last part Ioh. 15 5. Phil. 1 6. Phil. 2 13. Three things necessarilie required in à good worke or in à good worker rather Psal. 119 105. The wil of man * In the 3. Chap. of this 4. part Psal. 51 10 3. DiffereÌ„ce about good workes 4. DiffereÌ„ce about good workes Matt. 7 18. * Chap. 3. of this fourth part Iam. 2 10. The true ende of good workes Iam. 2 23. Rom. 8 14. Heb. 11 26. 2. Cor 1 20. Psal. 62 12. Rom. 2 6. Leuit. 18 5. Gala 3 13. Deut. 27 26 2. Cor. 1 20. Rigor of the law Rom. 10 4. Rom. 2 6. Tob. 12 9. Dani. 4 24. * Chap. 2. of this fourth part Rom. 18 23. Phil. 3 8. Num. 35 7 8. Tob. 12 9.