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
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
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
For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as with à shielde Againe Thou hast giuen mee the shielde of thy saluation and thy right hand hath staied mee For it seemeth good in the sight of God that the godlie shold not only be cōpassed about with y e crowne of his good wil but also be happie through euerlasting blessednes When Paul writeth vnto the Ephesians Take vnto you the shielde of faith wherewith yee maie quench all the fierie darts of the wicked hee signifieth y t then we are cōpassed-about with the shield of faith when reteining an vnshakened faith of doctrine with à confidence of mercie and à good conscience wee fight à good fight Now what thing I praie you can be more miserable than the enimies of God who haue not this shield For the king of darkenes hath ful power ouer them and casteth them down headlong from one wickednes vnto another til he bring them to vtter destruction The thirde and fourth benefites are Grace and glorie For thus hee saith The Lorde will giue grace and glorie Grace is the fauour of God both pardoning the sinnes of the faithfull for the deathes sake of his sonne also adorning the Church with an vnspotted garment namelie with Christ his obedience or righteousnes Nowe forsomuch as the faithfull doe please through this grace they can not bee otherwise than happie and blessed But they which are without the Church be destitute of this grace guiltie damned in respect of their wickednes Glorie is the attainement of adoption the inhabitation of the holie spirite and the hereditarie possession of eternall happinesse But so manie as bee not within the Church are the bondslaues of Sathan moued with the spirite of the Diuell and reserued for euerlasting shame The fifth good thing or commoditie of the Church which the vngodlie doe want is that which the Psalmist meaneth when hee saith No good thing will be depriue them of that walke innocentlie Here by the fruit iudgement is giuen of the tree For a good tree bringeth-foorth good and profitable fruite but à rotten tree can yeelde nothing but hurtful vnpleasant fruite To walke innocentlie or soundlie or perfectlie for the worde which the Psalmist vseth in this place is oftentimes expressed of interpretors by the worde perfection is when the man which is iustified preferreth obedience towarde God before euen the most pleasant thinges of the worlde This definition maie bee proued out of the 22. Chapter of Genesis Nowe there is a double perfection of Christians of imputation of obedience He is perfect by imputation that beleeueth in Iesus Christ according to that Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth Hee is perfect by obedience which loueth obedience to God warde more than all thinges of the worlde Yet is not this perfection an absolutnes of worke according to the rule of the law but it is a purpose an endeuorment and a studie of the minde whereby a man daielie more and more goeth forwarde vnto the marke of perfection Ths endeuorment throught the approbation of God is called perfection And that this Christian perfection is to be referred vnto the will and affection of the heart these testimonies ensuing doe witnesse Feare the Lorde and serue him in vprightnes in trueth of heart Againe And thou Salomon my sonne knowe thou the God of thy father and serue him with à perfect heart and with à willing minde Hezekiah in the prophecie of Isaiah doeth testifie howe hee fulfilled the same when hee saide I beseech thee Lorde remember now how I haue walked before thee in trueth and with à perfect hart and haue done that which is good in thy sight And this perfection Paul requireth when he saith Fight à good fight hauing faith and à good conscience For through faith the obedience of Christe which is the fulfilling of the Lawe is obteined à good conscience is kept by a willingnes to obeie whereby a godlie man preferreth obedience towarde God before all thinges although mā cannot fulfill the same in such absolute forme as the rule of the lawe doeth require Moreouer when the Psalmist doeth saie No good thing will he depriue them of which walk innocentlie it is to bee vnderstood concerning the rewarding of the obedience showen through faith For in this place hee speaketh not of the causes of saluation but of the effect of faith wherewith being iustified we are saued And therefore this and such like sentences of which sort there be manie in the scripture be thus to bee vnfolded They y t walke innocentlie shall not bee depriued of good thinges Whie so Because they which walke innocentlie doe beleeue And al beleeuers are righteous through Christ his righteousnesse imputed vnto them To the righteous life and abundance of all good thinges in such sorte is proposed that they shal desire nothing to the consummating of true happines And therefore so manie as walke innocentlie shall not be depriued of good thinges After which sort the like sentences are to bee vntied that wee maie be led from the proper effect vnto the proper cause and againe conclude frō the proper cause other effectes adioined and following of the same as when it is saide Blessed are they which suffer persecution for the confession of Christ heere mention is made not of the cause of blessednes but of the effecte of faith and of that which necessarilie doth followe faith And therefore the sentence is thus to be opened They are blessed which suffer persecution for the confession of Christ. Why so Because they doe beleeue For it is a proper effect of faith to confesse Christe in the time of persecution But the faithfull bee righteous through Christe his obedience And the righteous doe liue and are blessed by the hope of eternall felicitie Therefore they who suffer persecution for the confession of Christ are blessed Nowe the holie scripture vseth this manner of speech for two causes One is that we shoulde iudge of true and liuelie faith by the naturall properties which it hath leaste for the true faith wee embrace a fained and false faith Another is that we maie be stirred-vp with the promise of the rewarde of obedience the more cheerefullie to doe our dueties and not waxe negligent in respect of the manifold difficulties which happen manie times and make manie slouthful But touching this point wee haue spoken more at large aboue where wee confuted the errors of Papistes who verie naughtilie doe confounde the causes and effectes and manie times of the qualities affections and workes of y e saintes do make the causes of iustification and saluation whose errors bee ouerthrowen by the pretious bloode of our onelie mediator For in the matter of iustification al mans merites are quite contrarie vnto the merite of Christ his death Last of all seeing the wicked which
himselfe a Church wherein his truth is sounded and showen from age to age and for admitting vs into that companie which both in this worlde doe professe his Name and in the worlde to come shal euerlastinglie extoll his goodnes And secondly it is our dueties by all the giftes and meanes which God hath imparted vpon vs to aduance and promote this trueth Which they among others do worthilie that by preaching but they as I thinke best of al performe which by writing publish spread-abroad the same and that not onely because for y e time present they do greatly profit but especialie for that they prouide both for the instruction and comfirmation of the posteritie to come For bookes wil teach and strengthen testifie and consute when men happilie cannot In which respect we are much beholding to the Prophets much to the Apostles to the Fathers much and much to the Godlie learned of our age For by their bookes and writings wee knowe the trueth which otherwise smallie or not so perfectlie coulde be vnderstoode Of which truth I doe nowe present vnto your Honor noble Comitisse à most singular descriptioÌ„ drawen out of the pure fountanes of Gods holie word and to the ouerthrowe of al aduersaries of the same whether theie be Iewes Turks Papists Atheistes or whatsoeuer heretikes written in the Latine tongue by that learned and paineful Pastor in the Church of Christ at this day Nicholas Hemmingius publique professor of diuinitie at Haffine à famous Vniuersitie in Denmark Which treatise I haue translated into English for these causes One is that the ignorant sort of people may see howe Protestants are not so as the Papists giue out at variance among themselues For this work with infinite other good bookes of foraine writers in our English tongue doth shew that touching the substance of Religion we varie not neither wil by Gods grace though Satan gladly would bring it so to passe â—nother is that it may bee knowen from time to time that the Religion which al the Protestants in the world doe maintaine is not à seruice of God newlie found-out by Luther Melancton Caluine and others as the Papists vntruely report but is verie ancient and grounded altogether vpon Gods holy worde For this trueth here described is builded not vpon the weake in â—entions of man but vpon the holie scriptures as may easilie appeare The third that it may be more knowen and coÌ„mon then hitherto it hath bine For this is proper to true Religion which thing is not proper either to Poperie or to any sect of heretikes that the more it is knowen the more it is desired the more common the more commended The last is seing how good Christians do both studiouslie reade and also gratefulie accept good Books in our vulgar tongue at this day to giue them an occasion when either for the ignorance negligence or Non residence of their Pastors or for other causes they can not heare y e word preached to inflame their zeales by the reading of this Booke which in al respectes is so necessarie and singular as in mine opinion though there be manie good yet but fewe better Bookes And that it maie be read with more pleasure and vnderstoode with more ease I haue not onlie illustrated the same with the places of Scripture but also diuided the Booke into Chapters the one sheweth the integritie of the doctrine and the other openeth the excellencie of the method And these my labors I am bolde nowe to publishe vnder your name Noble Comitisse moued thereunto partlie by the good reporte generalie giuen of your Honor as one which maketh no smal account both of Christian religion and of them who are Christianlie religious and partelie by that fauour which my selfe haue found at your handes the which I beseech your goodnesse accept wel in worth God almightie euen for his sonnes sake confirme your Ladieship in that truth vntil your liues ende whereof nowe you are not neither neede to be ashamed and graunt to your Honor and to the Right Honourable your husband both the perfect felicitie of this life to your hearts desire and in the worlde to come those thinges which he hath prepared for such as vnfeinedlie doe loue him Amen The fourth of Nouember Anno 1581. At your Honors commandement Thomas Rogers ¶ TO THE HONOrable and for wisdome godlines and vertue the renowmed Lorde Peter Oxe Lord of Gisselfelde Master of the Palace both of the King and also of the Kingdome of Denmarke c. his most gratious Lord and worthie Pation NICHOLAS HEMMINGIUS wisheth al peace safetie and prosperitie in his godlie enterprises HOWE great the darkenes of mans minde is concerning God and his prouidence right Honorable not onelie the infinite sectes in à manner of Philosophers but also the lamentable securitie of verie manie men who by their life and conuersation doe shewe that either they acknowledge no God at al or thinke that God as it is in Homer doth so dallie-out the time among I knowe not what Ethiopians that he hath no leasure to see vnto the state of mankinde doe witnes Such is the darkenes the vanitie of men is such euer since the fal of our first Parentes and mightilie hath it beene confirmed partlie through euil education partlie by the examples of those who doe seeme to excell others both in wisedome and vertue This loathsome darknes none other way caÌ„ be depelled thaÌ„ by the torch of god his world Hitherto keth that question and answere of Dauid Wherewith shal à yong man redresse his waie In taking heede to thy worde Now seeing that as youthis such is age as Salomon saith it foloweth that without the worde of God which is the only remedie for wickednesse the whole life of man is altogether vncleane And that vncleanenes which cleaueth in al men vntil it be through God his worde washed-awaie is not so much à bodily as à spiritual inwarde blot coÌ„sisting of many partes Whereof the firste which is the spring of others is theignorance both of the trueth and of goodnes is compared vnto grosse darkenes and vnto blindnes wherebie the whole soule of man as it were an ouglie monster gropeth in the darke The second is to haue an erronius opinion of heauenly matters to imbrace and loue the same as the most euident trueth As manie Philosophers and heretikes had who by stiffe mainteining opinions touching heauenlie mysteries rushed-headlong into damnation ThaÌ„ which nothing could be more lamentable The thirde is in thought to yeelde vnto wicked affections For as the minde is wickedlie informed So the affection of the minde raised-vp by sinister iudgement is carried-awaie into that which is worst The fourth is to consent vnto sinne after which ensueth an horrible swarme of al manner wickednes as Paul in his first chapter vnto the Romans disputeth vntil man be vtterlie drowned in euerlasting miserie From these lamentable spots the soule of man is
them either quicke or deade This champion of the Lord for sooth first à theefe afterward à seditious souldier then a runne-agate after that à capitane of à rebellious hoste perswadeth light heads enimies to the true religion howe he is the messenger of God wherebie we maie gather howe greate the power of Satan is in them whiche imbrace not the trueth Whereof it is that at this daie that aduersarie of God defendeth his blasphemies against God by Turkishe and Mahometical force according to the prophecie of Daniel It foloweth that we speake of the lawes of Mahomet which are partlie political partlie ceremonial or of seruice but of these I wil touche verie fewe wherebie it wil be easie to iudge of the rest First of al to his Arabians that is to poore men accustomed to liue vpon the spoile he aloweth theft and setteth à lawe of reuengement Hurt him saith he which hurt you He saith also He that either killeth his enemie or is killed by his enemie entreth into Paradise He permitteth men to haue manie wiues He aloweth diuorcement for a trifeling cause and receauing againe vpon smal occasion Nowe I praie you what is more against nature than such lawes if theie maie be caled lawes which peruert the lawe of nature that is common to all men On the otherside he hath giuen some lawes which make to the increase of loue and goodwil among men He commandeth almes to be giuen and promiseth paradise to such as giue liberalie if so be theie haue couragiouslie foughten against the enemies He willeth punishment to be giuen to the poore for their offences But to the good law he annexeth impietie namelie how therebie theie doe merite remission of sinnes He hath ceremonies washings circumcisioÌ„ fiue times in à daie he compelleth his to praie in the temple But that hypocrisie helpeth no whit seeing theie are voide of the propiciatorie without which there is none accesse vnto GOD. He willeth to absteine from swines fleshe Hetherto of the lawes The fables which he intermixeth as diuine mysteries be verie ridiculous and foolish of which I wil recite foure y t by them the rest as the Lion by his talantes maie be iudged This stout souldior of the Lord Mahomet by name telleth how by the conduction of Gabriel the Angel he ascended into heauen to talke with God Where first of al meeteth with him an Angel ten thousand times huger than the whole worlde for whome he got à pardon of God whom he had offended beeing requested to make intercession vnto God for him Which done God put his hand vppon Mahomet whereby he was stroken with so extreme à colde that it pearced vnto the verie marrowe of his backe He saide that God was carried in à chaire by eight Angels whose head he vainelie reporteth is of such à bignes that the swiftest birde that is in a thousand yeeres can-not flie from one part thereof vnto an other The second fable like the same where-vppon the prohibition of wine is builded is this There was saith he two Angels of God namelie Horroth and Marroth sent from God on à time from heauen into the world appointed to gouerne and to instruct mankinde with these commandementes that theie should neither kil nor iudge vniustlie nor drinke wine So à long time theie were so taken and knowen to be iudges ouer the whole worlde Vpon à certaine daie à woman of al other the fairest came vnto them hauing à matter against her husband who to make the iudges like her cause inuited them vpon à certaine daie vnto dinner And beeing at their good cheere she herselfe bringeth fine meates furnisheth the table with boules of wine yea she serueth and seeth that theie lack nothing biddeth theÌ„ to eate to drinke spare naught What needs many words her faire words ouercame them and drunke with wine theie burned after their faire hostesse see the chastitie of Mahomets Angels being ouercome theie desired her companie she promiseth vpon à condition if one of them would tel her howe theie vse to ascend into heauen and the other howe she might descend The condition they like When she had learned the same suddenlie she was lifted-aloft and ascended into heauen Which when GOD sawe and had sifted the cause he made her the daie star as beautiful among the Starres as euer she was among women To the Angels called before his iudgement seate he appointed that theie should choose either the paines of this life or of the world to come who chose the paines of this life Wherefore theie are hanged vpon iron chaines with their heades downewarde in the pit Behil vntil the daie of iudgement For which cause the vse of wine is forbidden to the folowers of Mahomet least theie fal into the like peril Such like stuffe is the fable touching the prohibition of swines fleshe When al liuing creatures saith he were in the Arch of Noah the Elephant caste-backewarde whereof sprang an hogge who with his snoute turned vp dongue whereof sprang à mouse the which gnawed the hempe wherewithal the boordes of the ship were ioined Hence Noah was stroken with à maruelous terror and constrained to aske counsel of the Lorde who for remedie at that pinch willed Noah to strike à lion vpon the fore-head from the nostrels of which Lion being moued lepped-out à cat which hunted the mouse and deliuered mankinde from so greate daunger This was the greeuous cause forsooth whie the fleshe of swine is forbidden to bee eaten of the Saracens Here-vnto let vs adde the fable concerning y e last iudgement Of this he saith God shal giue the Angel of death in charge that he kil euerie creature which doth breath aswel al the Angels as al the diuels and all men sheepe fishes beastes and cattel that al maie be dead except God himselfe This done he wil cal the Angel of death saieng O Adriel is anie thing yet remaining of al my creatures And he shal aunswere Nothing Lorde but I thie weake and feeble seruant Then shal the Lorde saie vnto him seeing thou hast killed al my creatures goe thou thie waies betweene Paradise and hel and afterwarde kil thie selfe and die So the vnhappie wretch departed and in that prescribed middle-place lieng on the ground wrapped in his winges he choaked him-selfe with such an horrible roaring as had the celestial spirites and earthlie creatures bin aliue theie could not choose but haue died thereat After which time the world shal stande voide 40. yeeres together Which expired the Lorde holding heauen and earth in his fiste shal saie as foloweth Where be nowe the Kinges Princes Potentates of this worlde Whose is the Kingdome the Dominion and the power Speake if ye haue anie truth in your words And these wordes thrice repeated he wil raise-vp Seraphuel and saie to him Take this trumpet and descend into Ierusalem and sounde there Then Seraphuel hauing receaued the trumpet which is as long as Ã
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
church who parteth a sunder y e vnitie of the Church by the manifolde orders of Friers who winketh at the monstrous impuritie of Clergie men by vsing no discipline who is an example himselfe to al the worlde of wickednes and vnholie conuersation Furthermore by the name of Tabernacles we are put in mind of the Churches peregrination and wandering from one place vnto another vntil she come vnto her true countrie For as tabernacles or tentes of war be remoued hether and thether so the Churche of GOD in this life hath no sure and quiet abode but often is compelled to change her seate This pilgrimage wherebie in deede euerie man as Augustine doth saie is à pilgrime in this world doth admonish vs of sin which is the cause of this peregrination For because of sin we are cast with our first parents out of Paradise into the land wherein we soiorne So y t we are remoued from Ierusalem y t is from the sight and fruition of peace into Babylon that is into cónfusion exile wherin we wander-about far wide And although we are al pilgrimes yet the condition of al men is not like For some are quite out of the waie into their coūtrie some are in y e readie way For whoso beleueth not is neither in his countrie nor in y e waie there-vnto And he that soiourneth and walketh by faith is not yet in his countrie but for al y t is in the right waie This was it which the Apostle saith We haue not here à continuing citie but we seeke one to come As therefore they who often are enforced to change their seate in iorneieng must suffer manie troubles and quietlie put them vp so the Church of God in this worlde shal neuer be free from trappes and troubles both of men and diuels so long as it wandereth in the darke vales of this life Therefore we are to walke warilie in this pilgrimage and to beware of the snares of false doctrine of prophanes of cōuersation of wondering at nouelties leaste beeing taken with the inticements of this worlde we forget our countrie and reiect the same in respect of our exile as manie of them did who being carried-awaie into the captiuitie of Babylon refused to returne thence into their natiue countrie In al hardnes and aduersitie let vs comfort our selues with hope to returne one daie into our countrie againe and although we are in bodie absent yet in minde let vs be present in heauen with our capitane and as Paule admonisheth Let our conuersation be in heauen from whence also we looke for the Sauiour euen the Lorde Iesus Christe finalie let vs beare in mind how y e Church in this pilgrimage is gouerned by the prouidence of God who wil see y t no rage either of Satan or of anie limme of his shal vtterlie destroy the same For as God was alwaies in the tabernacles of his people in the wildernesse and miraculouslie did foster and defende them So Christe our capitaine wil neuer be from his Church according as he hath promised I am with you vntil the ende of the worlde Finalie seeing the Church is in à strang cōtrie and tendeth home-warde that is to the heauenlie Ierusalem it standes her-vppon in this hard pilgrimage to followe her capitaine rightlie that by his direction she maie at the length happily attaine vnto her desired home For as the capitaine of the people of God Moses conducted the Israeltes out of Egypt through the red sea and after him Ioshua brought them into the promised lande So Iesus Christe and none else shal bring his Church into the celestial countrie according as he testifieth of himselfe saying I am the waie the trueth and the life And albeit Augustine doth featelie interprete that saying of Christ when he saith He was the waie not erring the trueth not deceiuing the life not failing the waie in example the trueth in promise the life in rewarde yet for somuch as this asseueration containeth manie good lessons comfortes I wil expounde the same somewhat more plainelie at large These three thinges are diligentlie to be distinguished The waie truth life Whereby first of al generalie is signified howe Christe alone is the beginning middle and consummation of our saluation and happinesse and therefore that workes neither going before faith nor conioined with faith nor yet folowing faith doe merite saluation and happines Then particularlie the manner would be gathered out of the scriptures how Christ is the waie how the truth and how the life Howe therefore is Christ the way He is the way both by doctrine and by merite and by example By doctrine in teaching vs those thinges which tend vnto our saluation according to that of Iohn No man hath seene God at anie time the onelie begotten sonne of God which is in the bosome of the father he hath declared him and Paul saith Iesus Christ of God is made vnto vs wisedom For this eternal sonne of God hath alwaies beene present with his Church and by his spirit instructed the Prophetes touching himselfe as witnesseth Peter And therefore whoso abideth in the doctrine of Christ abideth in the waie of saluation but he that wandereth from the doctrin of Christ runneth headlong into the way of perdition So then let our onely care be to imbrace and defend the synceritie of the Gospel setting-apart al danger either of life or goods And let vs know y t he was true of his word which said He that loaseth his life for my sake shal saue it How is Christ the waie by merit Because he alone by the obedience of the crosse hath clensed vs from sinne and imputeth to vs his obedience whereby he hath fulfilled y e lawe that we may be coūted righteous before God as though we our selues had fulfilled the same And this is it which Paul saith Christ is the end of the law for righteousnes vnto euerie one that beleueth that is Euerie one that beleueth hath as much as the law requireth namelie righteousnes performed by Christe but through grace imputed vnto him which thing the Apostle at large expresseth by à comparison where he containeth the summe of his meaning in these words As by one mans disobedience many became sinners so by the obedience of one many are made righteous And Augustine to the same effect doth saie Our sinnes he hath made his sinnes that he might make his righteousnes to be ours Of this merit of Christ they truelie doe participate who confesse and bewaile their offences and by vnfained repentance do flie vnto the mercie of God offered without respect of persons to so many as beleeue For the beleeuer is clensed from sin by y e virtue of y e sacrifice of Christ is endued with Christ his righteousnes receaued gratis vnto euerlasting life y t is in one word is iustified For iustification is
nothing else but an absoluing of the beleeuing man from sinne an imputing of the righteousnesse of Christ and à free accepting vnto euerlasting life for Christ his sake And whosoeuer shal patch his owne merite with Christs as either à part or à cause or consummation of righteousnesse is doubtlesse out of the waie according vnto that of Paul vnto the Romanes Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse they haue not submitted themselues to the righteousnes of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth Wherefore abide we in the way of Christ his merite least with the vnbeleeuing Iewes and idolatrous Papistes we vtterlie forgoe righteousnes and saluation Howe is he the waie by example In proposing himselfe for à paterne of godlines according to that I haue giuen you an example that ye shoulde doe euen as I haue done to you Againe Loue ye one another as I haue loued you I am the light of the worlde he that foloweth me shal not walke in darkenes but shal haue the light of life Nowe he doeth folowe Christ who both embraceth his doctrine and resteth vpon his merite and placeth the example of Christ as à light before him Then by doctrine Christ doeth illuminate the minde that he may shewe the father by merite he doeth iustifie and by his example prescribeth à rule to liue by so that iustlie he deserueth to be called the onelie waie of saluation and happines Howe is Christ the trueth He is the truth both in fulfilling the prophecies and in performing promises and finalie in giuing true libertie and freedome For firste al the prophecies of the prophets and figures of the olde Testament are fulfilled in him according vnto that of Iohn The lawe was giuen by Moses but grace and trueth came by Iesus Christ that is what Moses hath shadowed by figures Christ in trueth hath fulfilled Againe he doth constantlie kepe promise He hath promised to be with his Church he giueth an euident token that he is present by his wonderful preseruing y e same amiddes the rage of Satan his limmes He hath promised that the gates of hel shal not ouercome the Church which promise he keepeth faithfullie Finalie he is the trueth also in giuing true libertie Hitherto is that of Iohn If yee continue in my wordâ— ye shal know the trueth and the truth shal make you free that is of the seruants of sinne he wil make you the free sonnes of God so that sinne can haue no more power ouer you And this was it which afterwarde in the same chap. is said If the sonne shal make you free you shal be free in deed And the sonne maketh free when he endueth man with his spirit according to the saieng Where the spirit of the Lord is there is libertie Howe is Christ the life By regenerating sanctifieng and glorifieng By regenerating because through his spirit he regenerateth vs into new men For through beleeuing we by à certaine secret blast and working of the spirit of Christ are borne the children of God according to that saieng He gaue power to be the sonnes of God euen to them that beleue in his name The greeke word in that place signifieth not so much à power as à preheminence And therfore Nonnus did aptlie expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à celestial honor or preheminence Howe this new spiritual natiuitie commeth to passe Christ teacheth Iohn 3. The wind bloweth where it listeth and thou hearest the sounde thereof but canst not tel whence it commeth so is euerie man that is borne of the spirite that is As nothing of the wind is perceiued but through the blast and sound so we be regenerated after an hidden forme wheÌ„ we beleeue but that regeneration is perceaued through the power and working of the holy spirit in the man regenerate A notable token of this newe regeneration is Baptisme Furthermore here woulde be considered the coÌ„parison betweene the life of nature and the life of grace the more to stir vs vp vnto the loue of the life of grace The life of nature is verie short but the life of grace is the beginning of immortalitie As an image hath the shape and not the substance So this present life hath nothing permanent nothing of continuance And therefore Paul doeth saie The fashioÌ„ of this world goeth-away for this present life hath manie sudden changes But the life of grace wherebie we are the sonnes of God hath the thinges which euermore abide and continue The present life is caled à natural life but the life of grace is à diuine life as witnesseth the Apostle The present life is excluded out of Paradise but the life of grace is entered into the spiritual paradise wherefore henceforth beware we of trappes least againe deceaued of the old serpent we be excluded out of Paradise Againe Christ is the life by sanctifieng For the regenerate more and more dailie by the power of y e death resurrection of Christ are mortified in the flesh and quickened in y e spirit For so saith y e Apostle Know ye not that al we which haue ben baptized in to Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised-vp from the dead by the glorie of the father so wee also shoulde walke in newnes of Therefore that the fleshe is mortified in vs it is done by the vertue of Christe his death that the spirite is quickened it is by the efficacie of Christ his resurrection This mortification and this quickening be partes of sanctification whereunto the Apostle testifieth we are called This sanctification or separation of man from the vncleanesse of the gentiles through the mortification of the fleshe and coâ—iuÌ„ction of him with God through y e quickening of the spirit is y e renuing or repairing of the image of God in man Wherefore as the image of Caesar in coine putteth men in minde what is due to Caesar So this image of God doeth admonish man what he bearing this image of God oweth to God Last of al he is called the life by glorifieng For by his owne power he shal raise vs vp being vp-raised he wil endue vs with immortal glorie For they are both the benefites of Christ to wit both the raising-vp of the dead and the giuing of eternal life wherein wee shal be conformable to him worlds without end This likenesse of the Church with Christ which is the coniunction and knitting of him with God is mans perfect felicitie yea and the ende of man For if that be mans ende which maketh him perfect and blessed so that he shal neither want nor wish any thing and is therefore named the ende because it pertaineth vnto
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
drawen into à wrong conclusion Which if it fal out we must not for mans credite depart from the manifest truth Thinges certainelie true such as are both gathered and confirmed out of the worde of God are none otherwise to be receaued than if God himselfe had pronounced them For the truth of them dependeth vpon God Such are the Creede of the Apostles of the councel of Nice of Ambrose of Athanasius and such other thinges Thinges meerelie false contrarie to the principles of religion are to be auoided euen as the voice of the serpent that deceaued our first parentes Of this kinde are the teachinges of al heretikes and such are most of the Popes decrees and canons And to the detestation hereof as thinges accursed and abhominable we are driuen by the commandement of God his worde if so be from the heart we loue true religion Hitherto concerning the partes of the vpright state of the Churche whose outwarde notes conteined vnder these three partes be eight as Luther testifieth The first is the preaching of Iesus Christ without the knowledge of whome the true Church can not be at al much lesse discerned The second is the right vse of baptisme which is the doore as it were wherebie men do enter visiblie into the familie of God The thirde is the lawful vse of the Lordes supper according to the institution of Christ. The fourth is the vse of the keies according as Christ hath ordeined it wherbie the Church declareth her power when either through preaching it receiueth beleeuers into the kingdome of heauen or thorough discipline correcteth disobedient children or else receaueth such as repent into fauour againe The fift is an authoritie to cal and to consecrate ministers through laieng-on of handes on them who maie either preach or baptise or minister the Lordes Supper or absolue The sixte is publique praier thankes-giuing and praising of God in the congregation of the saintes The seuenth is the Crosse. Herewithal Christ wil haue his to be marked that theie maie be conformable to the image of his sonne For whome he hath determined hereafter to glorifie those he schooleth afore-hand by the crosse according to that If we suffer with him we shalbe glorified also with him The eight is manifolde offices of loue betweene y e housholde of the Church wherebie theie declare howe theie are guided by the same spirite and make haste vnto the same countrie CHAP. 19. 1. Of the troubled state of the true Church 2. How the godlie should behaue themselues therein 3. Against an opinion of the Anabaptistes THe troubled state of the Church is where either the offices both of ciuil and Ecclesiastical gouernors be mixed and confounded or the Prelates take Lordship vnto themselues ouer the Lordes heritage contrarie to the commandement of Peter or vnitie is violated by Schismes or the Church by heresies as by raging tempestes is shaken or discipline is loased or hindred either through the might of sinners or through the cowardnes and feare of Ecclesiastical gouernours When the Church is thus out of quiet it is the parte of the godlie to lament the wounds thereof to acknowledge the common infirmitie and sinnes of man and by earnest praier to beg-at the handes of God that he would vouchsafe to assuage the miseries and represse the madnes of Satan and his limmes who set snares either vtterlie to destroie or greeuouslie to afflict the church Also let them comfort themselues by the examples of manie good men who haue felt the same troubles Let thē knowe that God causeth such affliction for the trial of the elect as by fire as Peter saith Let them set before their eies the stories of the Church in al ages For as the diuel did beset our first Parentes in Paradise so doth he continualie set snares for y e godlie in the church he raiseth-vp offenses and horrible confusions and persecutions For betweene the kingdom of Christ the kingdom of Satan there is an vnreconcilable war according to y e saieng I wil put enimitie betweene thee and the woman and betweene thie seede and her seede He shal breake thine head and thou shalt bruise his heele Neither be the Anabaptistes nor Staphile to be hearkened-vnto who denie that to be the true Church wherein be heresies schismes and manners contrarie to profession For both Paul doth plainelie shewe the vanitie of those men who do cal the Church at Corinthus holie in whose outwarde assemblie for al that there were horrible heresies pernitious schismes manie dead members Christ himselfe too compareth the Church not onelie to à drawe net cast-into the sea conteining good fishes and bad that are taken but also to à fielde wherein both wheate and tares doe spring-vp together Neither was Iudas both à theefe à traitor à let whie the companie of the Apostles was not the Church CHAP. 20. 1. Of the banished state of the Church 2. How the godlie are to behaue themselues therein THe Church is in banishment when the godlie either doe remaine and liue where open confession of Christianitie is not admitted or violentlie be drawen-awaie into such places where the name of Christe is odious Albeit this banishment be a miserable thing yet when theie cal into their mind the inward societie which theie haue with the blessed Trinitie and Saintes of God the godlie doe feele à wonderful comfort And although it seeme verie grieuous to them to be barred frō the fellowship and communion of saintes in the sacramentes and common praiers yet for this wound theie haue à plaster namelie the ioie of the spirite wherebie theie reioice and lift-vp themselues against the cōming of the Sonne of God whom theie looke-for à redeemer and the finisher of their saluation Secondarilie as the saintes in this banishment after the example of Ioseph and Daniel maie beare ciuil offices gouerne be in subiection to prophane people so after their example to theie wil take heed y t neither either by superstitious seruice or by impuritie of prophane felowes theie pollute thēselues nor yet suffer themselues by anie craft of Satan so to be bewitched that theie fal therbie into the trappes of the diuel Those three companions of Daniel were in the subiection of à King who was both à tyran and à wicked person yea and in ciuil matters obeied him too but being once bid to worship the image of the proude tyran theie chose to be caste into an whote burning ouen rather than to denie their faith So Daniel would rather be throwen into the denne of Lions than he would but one daie intermit the inuocation of the true God But aboue al thinges beg theie by heartie and zealous praier at Gods hand strength constancie of faith and let them knowe that no refuge is neither more safe or more sure than is the name of the Lord that is earnest caling vnto God For so doth Salomon
thinges to do First they shoulde washe themselues with water whereby was signified howe by nature they themselues being vncleane were to be cleansed by spiritual water which Christ the chiefe Prieste alone doeth sprincle an effectual badge whereof Baptisme is Then they were to put-on garments not their owne but the priestlie garments which thing betokened the innocencie of Christe wherewithal being cleansed and cloathed with his blood they doe seeme righteous and bewtiful in the presence of God After that they were annointed whereby the spiritual ointment wherewithal they are annointed for Prophetes kings and priestes and whereby they maie be effectualie taught concerning the vertue of Christ his benefites is signified Lastlie they filled their handes that is they sacrificed for then obedience doeth please God when it is shewen of thē who are purged through faith cloathed with the righteousnes of Christ and vncted with Gods holie spirite When they offered burnt offeringes they were admonished to offer vp thēselues spiritualie to God Wherevnto Paul in his 12. chapter vnto the Romanes had regarde When these partes of liuing creatures as the kidneie the liuer the fat which partes of al others are prone vnto concupiscence were sacrificed they were put in minde of killing wicked lustes and concupiscence that they might addict themselues al whole to the seruice of God The parting of the beastes did giue them to learne howe they shoulde cut the worde of God aright and applie the same according to y e condition of men which thing Paul seemeth to point-at when he commandeth to deuide the worde of trueth aright Of the double signification of the altar we haue spoken alreadie Neither maie we ouerpasse howe it was decreed that neither leauen nor honie shoulde be vsed in sacrifices but that they shoulde besprincle euerie sacrifice with salt For as we be admonished by leauen that malice is to be excluded according to the teaching of the Apostle and by honie that al hypocrisie must be laid-awaie So the salte doeth signifie that al workes ought to be seasoned with spiritual wisdome faith and praier otherwise they wil not please God Moe notes of this matter you maie reade in our Commentarie vpon the Epistle vnto the Hebrewes CHAP. 22. 1. Of the original cause of idolatrie 2. Of the diuerse Gods in times passed 3. Festiual daies 4. and sacrifices among the Gentiles AFore we come vnto the sacrifices of the Gentiles wee wil saie somewhat concerning their Gods and their sundrie feastes that thereby we maie cal into minde both what an horrible punishment the blindnes of such as depart from God is and what à great and vnspeakeable benefite it is to haue the worde of God which not onelie sheweth to vs the true God but also prescribeth a right forme of seruing God whereby wee maie bee led through the kingdome of the grace of Christ in this life vntil we shal attaine vnto y e marke y t is vnto glorious immortalitie where we shal be conformable to Christ our Lorde for euermore which conformitie is the repairing of the image of God in vs and the last ende of our creation and reparation through the son of God our onelie redeemer In the 31. chapter of Genesis mention is made of the Gods of the Gentiles where Laban vnto his sonne in lawe doth saie Wherefore hast thou stolne my goods Whereof wee maie gather that the worde of the promise being obscured among the posteritie of Noah foorth-with they inuented strange Gods and fained worshippinges For seeing as Cicero doth saie There is no people neither so vnciuil nor so sauage but although they be ignoraunt which is the true God yet they knowe that some God is to be worshipped hauing lost the true God and his worde they made to themselues fained Gods which thing Paul doeth pronounce was the punishment of their neglecting the true God when he saith Because that when they knewe God they glorified him not as God neither were thankeful but became vaine in their imaginations and their foolish heart was ful of darkenes When they professed themselues to be wise they became fooles For they turned the glorie of the vncorruptible God to the similitude of the image of à corruptible man of birds and fourefooted beastes and creeping thinges Wherefore also God gaue them vp to their heartes lustes vnto vncleanes to defile their owne bodies betweene themselues which turned the trueth of God vnto à lie and worshipped and serued the creature forsaking the creator which is blessed for euer So then idolatrie and the inuention of fained Gods is the iust punishment of apostasie from the true God And this was it which y e same Apostle doth saie Therfore God shal send thē strong delusiō that they should beleue lies that al they might be damned which beleeued not the truth but had pleasure in vnrighteousnes Hitherto of the occasion and cause of idolatrie among the Gentiles nowe ad we somewhat concerning the diuers Gods which they had The posteritie of Noah being grosse rude did not worship God the creator and gouernor of the worlde but the things which to the sight appeared goodlie and wonderful in their blockish and most dul iudgementes they tooke for Gods This error flowed from the parentes vnto the children daielie more and more encreasing through continuance of time it waxed strong The ages folowing deemed it impietie to resist the same For the posteritie thinke they doe owe that reuerence to their predecessors which children do to their parentes euen as many at this daie wil not depart from Poperie because of the reuerence y t they beare to their forefathers And therefore some because of their goodlie shew greatnes worshipped the heauens the starres the Sunne Moone elementes Some did number brute beastes of whome they reaped anie commoditie among the Gods so did the Egyptians oxen cats serpents Some ascribed diuine honor to men either in respect of benefites or for feare or for flatterie Some accounted euen the foule diuels for Gods And others esteemed Palenes Feare the Ague and such like for Gods Al those through the great most miserable calamitie of mankind were called and counted Gods But to speake onlie of men admitted into the companie of y e Gods that was extreeme madnes of theirs to choose them as they did not for their noble virtues but for their notable egregious vices as they did epicures wantons harlots adulterers and them which had ben most shamfulie defiled with y e incest euen of their owne mothers their owne sisters their owne daughters The father of y e Gods they faine somtime in y e shape of à bul somtime of an Eagle somtime of a swane somtime of à golden fleece to be disguised so to haue defloured defiled virgins women They say Mercurie y e president of sweet speech changed himselfe into à goate to obteine his desired pleasure with Venus what should
I make mention either of Apollos heate or of the in temperancie of Daphnie the virgin What shoulde I tel howe the same Apollo embraced the bodie of à senselesse baie-tree through vntemperate lust Howe Proserpina was stolne-awaie by Pluto Howe the mother Ceres did wander For these Gods the Diuel enimie to mankinde instituted festiual daies solemne ceremonies and popular banketes to bee kept euerie one hauing à seueral title or name To Iupiter Panthea to Iuno Herea to Minerua Panathenea Dionysia to Father Bacchus to Ceres Eleusinia and Tesmophoria Delia to Apollos and Phithia Hermea to Mercurie to Neptune Posidonia to Hercules Heraclea Aesclepia and Panasia to Aesculapius were dedicated At these feastes of the Gods al manner wickednes was committed and wine so immoderatlie quaffed-vp that the next daie they woulde be sicke of surfetting yea such as at al other times abhorred dronkenes at these feastes woulde commende the same as an holie worke And thereof the Greeke word that signifieth dronkenes did spring For Methe is nothing else but as it were Metha to thuein y t is after sacrifices And because of the paine proceding from surfetting the next daie after the feast was called Episda Whereof the name is translated vnto the time of reuengement for the wickednes before committed Other things cōmitted at these bankets were so abhominable that for shame I cannot vtter them wherefore let vs come vnto the sacrifices themselues Some did sacrifice frankencense to their Gods others wine and hearbes afterward in processe of time they offered sometime euen whole flockes of shepe sometime an hundred bullocks Whereof came that name Ekatombe which Homer vseth Some did sacrifice euen whole heards of oxen also And at the length through the instigation of sathan that murtherer who by his oracles seduced the mindes of men they came to that passe that they sacrificed men Through which madnesse not one man alone nor one countrie onelie but euen verie manie nations were driuen to thinke that the Gods were pacified by the offering of mans fleshe Diogenes as Theophilus doeth report persuaded children to slaie their owne parentes in sacrifices and to eat their flesh It was à custome among y e Grecians at the yeerlie feastes of Bacchus to sacrifice quicke men The Lacedemonians did offer to Mars the fleshe of men The same people with other nations in y e time of à dearth or of war did run vnto the sacrifice of men as vnto à last refuge Wherof it came that when Eumoiphus king of Thracia had inuaded Grecia with an armie the king of Grecia fearing both himselfe and his people sent messengers to know y e oracle of Apollo that was of à foule and wicked spirite and to craue howe the God offended might be pacified to whome the oracle made aunswere that by the sacrificing of the kings daughter if her owne parents did kil her before they encountered with the enimie the wrath of the God would be pacified When Erechtheus the king and Praxithea his wife heard this aunswere they foorth-with did offer their murthered daughter vnto the diuel and therevpon encountered with the enemie and draue him from their kingdome Aristodemus in like sort killed his onlie daughter for the welfare of his countrie It is reported how that Aristomenes Misenius at one sacrifice killed 300. men The Herodians and Cretensians at the feast dais did offer to Saturne à dronken man boies vnder y e age of fourteene yeres The Phenices Carthagenians likewise did sacrifice to Saturne y e yong children of Aldermē set-out in princelie apparel and for neglecting this oblation after they were ouer-come of Agathocles to pacifie the God offended at one time they offered vnto the diuel 200. sonnes of noble men The Romanes were of opinion that Saturne and Iupiter Latialis were pleased with the sacrificing of men and besprincled the images of them with mans bloode The Britanes for à long while did vse to sacrifice the blood of captiues in their sutes to y e Gods The French-men when they waged battel did flee vnto the sacrificing of men The Germans likewise by à barbarous custome thought it à great point of Gods seruice to sacrifice mans bloode to Mercurie So the Cimbrians bounde to stakes giltie persons which they kept for y e nonce and offered them to their Gods for sacrifices The◠Amonites which bordered vpon y e Iewes offered their sonnes their daughters to the idol Moloch y e which as some Hebrewes doe giue out was an holowe image made of brasse wherein children were included that fire beeing put there-vnder they might bee consumed Other nations there-about did vse this sacrifice after another custome For hauing builded set-on fire two piles of wood they draue their sonnes and their daughters into the flames of fire and so long did enforce them to goe vp and downe in the flame vntil they died This barbarous ceremonie did Achas and Manasse kinges of the Iewes imitate and that by the example of Mesa king of the Moabites naught regarding the cōmandement of God to the contrarie in Leuiticus chapter 18 and 20. Which crueltie the Lorde by the prophet Ieremiah doeth condemne Ieremie 7. where it is thus written They haue built the hie place of Topheth which is the valleie of Ben-Humon to burne their sonnes and their daughters in the fire which I commanded them not neither came it in mine hearte For the wicked hypocrites did thinke that if calues for à burnt sacrifice did please God the oblation of their sons for à burnt sacrifice would much sooner please him And if God was delighted with the obedience of Abrahā which offered his sonne Isaak whie should hee not like also the oblation of our children And so by their blind vnderstanding they presumed to correct the manifest commaundement of God which in expresse words forbiddeth to sacrifice of their seede to the idole Moloch But what maie be learned hereby We maie learne two thinges First how extreeme the crueltie of sathan vpon mankinde is and how greate the darkenes of mans minde is when they are destitute of Gods worde For then they be carried from one idolatrie vnto another and from one sinne vnto another vntil blinded in al maner wickednes and impietie they delight themselues euen in their owne filthines which doubtles is an horrible punishment of defection from God and from his worde Secondlie we who by the worde of God are deliuered from the tyrannie of sathan and from the mistie darkenes of ignorance hereby haue occasion offered vs continualie both to praise God for his goodnes toward vs and to praie him earnestlie not to suffer vs to fal into olde or such like darkenes For according to y e doctrine of Paul God doth send them strong delusiō that they should beleue lies and be deliuered ouer into à reprobate minde which wil not beleeue the trueth CHAP. 23. 1. Of papistical sacrifices 2. of consecration of Popish Priestes THe Popedome or
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
euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience vâ—der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlinesâ— of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or coÌ„uince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatioÌ„ theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct meÌ„ out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For
the minde of the bodie and externall Both his Ciuilian and Contemplator hee saith stande in neede of these thinges but the Ciuilian more and the other lesse Secondlie hee placeth the blessednesse of the ciuile man in vertue of the contemplator in contemplation that is in the deepe action of the minde But each felicitie as he saith is by prosperitie bewtified encreased by aduersitie obscured diminished and oftentimes defaced vtterlie The Stoikes with weightie arguments did shake this opinion of Aristotle both for calling them good thinges which were not and for saying y t outward thinges did auaile much vnto blessednes especialie seeing hee himselfe had placed the perfection of the same in the minde Nowe if there it be perfect doutlesse outwarde thinges which come not nigh the mind cannot alter the minde but the verie minde as of externall thinges he hath set-downe But to bee briefe seeing Aristotles felicitie is contrarie to our religion yea and to reason also who maie embrace the same as true What vertue I pray you is perfect without godlinesse What contemplation but is erroneous if it haue not the light of Gods heauenlie worde What goodes of fortune are not transitorie vncertaine Vndoubtedlie as Cicero doth saie If à blessed life maie bee lost it cannot bee blessed Whoso feareth alteration is not with out griefe Let Aristotle therefore consider more aduisedlie what kinde of happinesse it is which hee promiseth to his Ciuilian and Contemplator I ouerpasse in silence that the ende of mans nature is à far other thing than à tēporal function or office In the booke of Iob there bee fiue thinges numbred wherein the wise men of this world doe place their chiefest happines to wit in the multitude of children in aboundance of riches in the health of the bodie in sumptuous buildinges and to bee famous in the worlde These together are thought to make à mā happie But because such as abound with these thinges doe hange betweene hope and feare they are in verie deed moste miserable For they doe alwaies feare least some euil doe happen and fortune change her face And therefore miserable as I maie saie is their blessednesse which is subiecte to so manie chances and whose ende is endles miserie as the Psalmes 37. and 73. doe teach The vanitie of all these wee maie ouerthrowe euē by this onelie argument Nothing is so great or so heaped-together in this life that it can suffice him which desireth more according to that of Seneca Fortune hath giuen much to manie men but enough to none Wallowe thou in pleasures exceede in banquetting excell thou Sardanapalus passe Epicurus yet thine vncleane mind wil continualie wish-for somwhat else Gather thou so muchwealth as thou wilt excel Craesus passe thou Crassus yet thy minde wil continualie desire more Enlarge the boundes of thie dominions as much as thou wilt yea though thou ouercome the whole worlde yet another worlde will bee sought which thou must ouercome In all other thinges either wee attaine not so much as wee woulde because our desire is vnsatiable or wee repent that wee haue our wishe and when man hath best fortune then commonlie either some woefull chaunce or à gnawing conscience doeth trouble him And nothing is so fortunate in this life but it hath much miserie and bitternes admixed therewithall as Pindarus saide right wel One good thing present hath two discommodities therewithall Socrates who in my iudgement is more to be commended than al the aboue named Philosophers placed the felicitie of man not in this life but in another life following therein not the brutish beastes nor the folish multitude nor Craesus nor anie of them who in this world seeme fortunate but nature for his capitan◠his argument which he vsed was this The natural desire of man is not vane But all men naturalie desire to be happie Therefore this desire is not vane But none come vnto this happines in this life For in this life nothing maketh à man perfecte Therefore it is to bee sought for in an other life Hitherto Socrates was in the right waie According to whose mind Plato his scholer doth call the true happines sometime the contemplation of the beste as the waie vnto blisse sometime he maketh the loue and imitation of God the ende of man or chiefe selicitie as that wherein the soueraigne blisse of man doeth consist And although Socrates Plato approach nighest vnto the trueth yet because that smal sparcle of the trueth is often ouerwhelmed with varietie of opinions and disputations as it were with dirt and dregs bestained let vs acknowledge the great benefite of God who by his worde sheweth vs the readie waie both vnto the knowledge of true happines and also vnto the endles enioieng and possession of the same For the word of God sheweth that onelie pearle that soueraigne blisse wherein the minde of man doth rest the sweetnes whereof whoso once hath tasted for euen in this life also it is also tasted though not vnto satietie he forthwith begins to abhor al those things which the miserable multitude and men of power in this worlde haue in admiration But that we maie attain vnto the quiet possession of this happines godlines the steps whereof we haue afore in this chapter set downe bringeth to passe Which godlines doth maruelouslie couple vs to God yea in such wise that we become one with him being conformed to him shall so liue for euer euer in the life to come where the chiefe happines of man as aboue we haue declared doeth abide On the otherside vngodlines seuereth the wicked and the vnbeleuers from God so that being driuen from the soueraigne happines they become one with the diuel and his mēbers To conclude as Blessed is that nation whose God is the Lorde So miserable are they who are without God be they neuer so highlie in fortunes booke For the more fortune doeth fanne the more shee deceaueth and him she maketh à verie foole whom shee fauoreth ouer-wel This nowe being spoken concerning happines returne wee vnto the wordes of the Psalm Blessed are they which dwel in thine house But wherefore blessed Because they haue begunne that euerlasting felicitie where-vnto they tende and for which they were both at the first created and afterwarde redeemed But who are they which dwel in the house of God Through sinne we are al the sorte of vs with our parentes Adam aud Euah excluded out of the house of God through faith of the promise we are brought in againe being called through the sounde of the Gospel the state whereof by the sacramentes as by the seales of God is assured vs vntil we swarue from the couenant that is from faith and obedience towarde God And forsomuch as great is our weakenes whereof it is that euen à iust man falleth in à daie seuen times we are to set à difference betweene those sinnes which exclude vs out of
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
that theie knowe the celestial doctrine Which doctrine is for that cause tearmed the waie of the Lord because it is to man as à waie prepared of God to goe therebie from death vnto life and from the troubles of this world vnto blessed immortalitie Walke in my commandementes saith the Lorde by the Prophet Againe Blessed are theie which walke in the Lawe of the Lorde Moreouer the knowledge of this waie that is of heauenlie doctrine somtime is powred in by à secrete blast and inspiration from God without the labor and care of man as maie appeare in the Prophetes and Apostles Sometime it is gotten by the labor and paines of man Which labour hath two partes The first and principal whereof is burning and continual praier vnto God that he would direct vs in his trueth teach vs and lighten the eies of our minde For except the Lord build the house theie labour in vaine that builde it The other part is an earnest studie of God his worde and wil. Nowe that men be rightlie framed vnto that studie sixe thinges be necessarilie required of which breefelie we will speake The first is dailie reading of the scripture Which who so wil reade with profite must haue the knowledge both of those tongues wherin the scripture was at the first written without which neither the kinde of speech nor the phrazes can be vnderstoode and beside not onelie Logique to espie the order methode of the matter but the knowledge beside of other artes and especialie of that part of philosophie caled natural philosophie Paul commendeth this studie of continual reading vnto Timothie when he saith Giue attendance vnto reâ—ding The second is an obseruation and collection of the principal pointes of heauenlie doctrine without which the paines in reading is to smal purpose For as in al artes this care is necessarie to him that would be substantialie learned so litle shal he profite in the sacred Scripture which obserueth not the chiefe heads of religion neither bringeth al that he readeth vnto some special common place The thirde is à diligent regard vnto common axioms sentences which are as general rules ministring iudgement in doubtful causes as RhetoriciaÌ„s of general thesees which therefore theie call consultations do iudge of particulars and causes in controuersie Hitherto maketh obseruation of examples from which the determinations of matters in doubt are fetched oftentimes The fourth is à sure reteining of the premises in minde that when occasion serueth theie maie be drawen out of the treasurehouse of memorie The fift is contemplation wherebie as it were at the first sight of the minde we behold the whole course of the Scripture By this we compare thinges like and vnlike together by this we reconcile contrarie places and by this we seeke definitions diuisions distinctions interpretations of obscure places yea and make à constitution of the bodie of doctrine The sixt is tradition of elders This declareth what the holie fathers haue thought of euerie thing This tradition if it be confirmed by the worde of GOD is of authoritie and weight In which respecte wee faithfullie imbrace at this daie the Creede both of the Nicene councel of Athanasius of Ambrose and that which is caled the Apostles Creede because theie are euident groundes gathered out of God his worde But if the tradition be not proued out of the word of God then is it either contrarie to the worde and therefore we abhorre the same as the voice of the serpent that seduced Euah or it is beside the worde and we receaue it in respect of such as deliuered the same out vntil it be drawen into an euil conclusion by the enimies of true doctrine With this knowledge of the heauenlie doctrine there should be ioyned as in al men so especialie in the ministers of the Gospel á liuelie feeling in the heart without which knowledge doth not profite but hurt rather through the fault of man This liuelie sense proceedeth from faith and other motions agreeing to the Lawe of God which the holie spirite stirreth-vp in the heartes of beleeuers And this sense is called the path-waie of God because as God requireth the same so through it we approch and are ioined vnto God And therefore Paule requireth these two thinges namelie knowledge and feeling together wheÌ„ he thus writeth This I praie you that your loue maie abound yet more and more in knowledge and in al iudgement that ye maie discerne thinges that differ that ye maie be pure and without offence vntil the daie of Christ filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of God So that the end of knowledge is that we should iudge proue and approue those thinges which are the better and most profitable To feeling is subiect synceritie which is à good coÌ„science before God innocencie of life that we offend no man and plentie of fruits of the righteousnes of faith which proceede from the grace of Iesus Christ and tend vnto the laude praise of God If this liuelie sense with the knowledge of heauenlie doctrine be not in the teachers of the Churche nothing is more cursed in the whole worlde than theie are For when they reproue other meÌ„ for sinning theie condemne themselues when theie lift vp others with comfort theie ouer-throwe themselues when theie teach others themselues are confounded to be short whatsoeuer theie doe in the ministerie committed to their charge it is à testimonie to their owne damnation For theie are verie-like the makers of Noahs arke For as theie when the arke was builded wherin Noah and his familie was saued perished in the floud so these men shal perish in the floud of hel fire when such as gaue credite vnto the worde theie preached shal be saued Wherefore let both them which are in the ministerie and them also which purpose to enter into the same consider howe grieuous the punishment is that hangeth-ouer their heades if the feeling in the heart and their life answere not to their doctrine againe what great glorie is laide-vp for them if theie doe builde the Church of Christ with both hands namelie with doctrine and with example Of whiche glorie afterwarde we wil entreate Moreouer the teachers of the Churche ought to shewe the waie of the Lord to men that goe astraie For which cause theie are called the guides of the flocke in the Scriptures that going-before them both in learning and life theie maie both prepare the waie and animate others to followe them And therefore in the prophesie of Isaiah it is written Go-through goe-through the gates prepare you the waie for the people caste-vp caste-vp the waie and gather out the stones and set-vp à standerd for the people Let preachers therefore of the worde vnderstand that as theie ought to goe before other men both by example of
righteous in the sight of God although before man he beareth the punishment of sinne Beside with inwarde consolation by his spirite he mittigateth present affliction giueth strength to beare y e deserued punishment with à quiet minde And although the crosse seeme in mans eies an odious thing yet is it yea though it be deserued à sacrifice highlie pleasing God as we maie see in Dauid and in the thiefe The thiefe was punished for his enormous wickednes Dauid suffereth affliction for adulterie and murther which hee had committed Notwithstanding both the crosse of that thiefe from the crosse of the other thiefe hanging on the left-side of Christ and the affliction of Dauid from the punishment of Saule differed in respecte of their sorrowfull and repentant heartes which beeing laide vppon the crosse of Christe as vppon an altar it becommeth consecrated and à most acceptable sacrifice before God Of which kinde of crosse reade more in our annotations vpon the 25. Psalme The thirde kinde of crosse is Dokimasie which is à proofe and trial of faith and constancie in confession This Dokimasie is done manie waies so that easilie it cannot bee included within certaine kindes For faith is tried sometime in prosperitie and sometime in aduersitie sometime inwardlie and outwardlie sometime Abraham was tried by banishment by hunger by hazarde of his wife by differring of the promised seede by the barreunesse of his wife by the commaundement to kil his onelie sonne Isaak whom he loued more than his owne life Al these thinges seemed to bee cleane-against that great promise of the land of Canaan and of the seed which should multiplie euen as the sande of the sea But howe escapeth Abraham howe ouercommeth hee these most greeuous tentations Euen by faith alone Hereby hee persuadeth himselfe that God is not onelie true of promise but mightie also to performe the same heereby he glorified God hereby he meteth with the course of nature heereby hee preferred obedience towarde God before the life of his sonne hereby hee strengthened himselfe in all his troubles Ioseph also hee was tried both on the lefte hande and on the right on the left by his enuious brethren by exile by bondage by the inticementes of an vnchast woman by imprisonment c. on the right hande by the gifte of intrepreting dreames by honour fauour of his prince by preferment aboue other Lordes and by his dexteritie in the whole gouernement Notwithstanding he keepeth à streight course declining neither vnto the lefte nor vnto the right hande but through faith onelie persisteth vnmoueable Iob likewise was tried both by aduersitie and prosperitie First with happie successe of his affaires with manie children store of riches and with worshipful friendes afterwarde with the soudden death of his children with losse of his goodes with lothsome botches and boiles with à brawling and cursing wife with lacke of friendes Nowe holie Iob tossed with these tempestes albeit sometime hee seemed to totter yet by faith hee rose-againe and opposed against present miserie that blessed life and happinesse which GOD who can not lie hath promised to his seruauntes For I am sure saide hee that my Redeemer liueth and that I shall rise-againe at the last daie And this is it which Iohn doeth saie That which is borne of GOD ouercommeth the worlde That it maie be à testimonie as Bernard saith of the celestial generation This triall of faith is compared to the triall of golde in the booke of Wisedome As golde is tried in the fire so men are tried in the fornace of affliction And Peter Through manifolde tentations ye are in heauines that the triall of your faith maie be much more pretious than golde For as by the fire golde is tried whether it be pure or no so by the crosse faith is tried whether it bee without al drosse of hypocrisie But what Is not the iudgement of God according vnto y e truth What iustice can it be to afflict men without cause whie Although affliction cōmeth some-time without à manifest fault yet it neuer commeth without cause whie For this crosse of trial hath manie causes those weightie as the trial of faith y t stirring vp of the heare to cal-vpon God to meditate vpon the word of God the sense of GOD his presence in affliction the contemplation of eternal happines the preseruation from greater euils Therefore albeit the crosse of it selfe be euill yet forsomuch as it healeth and driueth-awaie poisō it is necessarie as the auctor of the Epistle vnto the Hebrues teacheth For as myrrhe notwithstanding it be sharpe and bitter yet it healeth woundes and preserueth from putrifaction So the crosse of the sainctes though it bee irkesome to the flesh and greeuous yet it destroieth no◠but healeth rather And as the waters which were verie bitter in Marah after that the woode was throwen therevnto became sweete so there can no crosse happen to the sainctes of God in this life but it becommeth moste pleasant if the woode of the crosse of Christ bee added as à sauce but if that bee taken awaie the waters become bitter and vnsauerie that is euerie crosse is verie sowre and intollerable vnlesse it bee tempered as it were with the crosse of Christ. Manifolde examples of this kinde of trial maie be red in the 11. Chapter of the Epistle to the Hebrewes The last kinde of crosse is called Martyrie Hereby testimonie is borne to the doctrine of the Gospel the ende whereof is that by it as by à seale as it were of God manie maie bee inuited to embrace the religion of Christ. Augustine expresseth the signification of the name on this wise Testimonies in Greke are called Martyria which word we in these daies vse as à Latine worde Whereof it is that wee call such as are humbled for the testimonie of Christ by sundrie afflictiōs and haue foughten euen to the death for the truthes sake such I saie we call not Testes that is witnesses albeit that is their name in Latine but Martyres after the Greekes Nowe the children of GOD are in this worlde tried after two manner of waies by reproches and by tormentes Let vs examine him saide the wicked with rebukes and tormentes And Paul Therefore we labor and are rebuked because wee trust in the liuing God The benefite comming by the martyrdome of y e Saincts Theodoret verie notablie expresseth when hee saith As in time passed the bushe that Moses sawe was not consumed with fire So neither did the weapons of enimies consume Christians although they were mightilie beset round-about of the wicked But rather as after trees be hewen-downe much moe impes doe springe-vp than the bowes were that were cut-off So nowe also after the slaughter of manie godlie men moe did runne vnto the gospell and that daie by daie than euer did yea and the bloode of the slaine bodies was à certaine
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
Xenocrates maie well be applied to hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faire handes he hath but a foule heart These because they are not enimies but citizens not haters but friendes not strangers but wil be counted of the householde of the Church they doe more easilie ouerthrowe the simpler sorte than doe open enimies For it is truelie saide A sase and à common waie to beguile is vnder the name of friendship Nowe what hurt hypocrites haue done to the Church the histories of al ages doe aboundantlie declare For seeing they fight with outwarde superstition and ceremonies wherewith the rude people are moste of all moued and because they cloake their supertion with fastinges long prayers almes deeds and fained sadnes of the face they set-vppon the doctrine of free iustification and woulde obscure the same with à certaine witch-craft as maie appeare in the sectes of al monkes But against this hypocrisie prudent simplicitie must be opposed which consisteth in the knowledg of the truth in y e loue of goodnes in doing righteousnes Then by teaching the visor is to bee taken from hypocrites that the woulfe which they do hide maie appeare filthines bee seene the subtilties detected and inwarde wickednes bee knowen that all maie learne howe that the kingdome of God doth consist not in outward rites not in ceremonies not in à sained showe but in the true godlines of minde Last of all the Epicures they also insult ouer the doctrine of the Church and persecute the same preferring pleasures riches and worldlie glorie before the will of God celestiall riches and the eternall glorie of the sainctes Theie obiecte the stumbling-block of the crosse of Christ theie obiect the smal number of those which vnfaignedlie doe beleeue the Gospell theie obiecte the glorie of the popishe kingdome theie obiecte the wisedome of the aduersaries and finalie theie obiect the heresies and schismes wherewithal the Church is rent-asunder But hee which rightlie hath learned Iesus Christ and which measureth the felicitie of man not with the falfe measure of humane wisedome but by the truth of the celestial doctrine and by y e euent or ende of each that is of the godlie of the wicked wil easilie contemne all their mockes and scoffes Of this euent you maie reade in the 37. and 73. Psalmes Nowe because the doctors of the Church doe encounter with these aduersaries whose engines are ouerthrown by spiritual weapons and they breake the force of their enimies theie are saide to go from victorie vnto victorie Moreouer of the doctrine whereof nowe we haue spoken à most sweete consolation is gathered whereby the ministers of the word maie stir-vp themselues in their conflict with the fore-mentioned enimies For first they will comforte them selues in this that the cause is not theirs but the Lords Secondlie that they come foorth vnto battel being armed not with carnall weapons but with spirituall Thirdlie that they haue present with them à king or capitane vnder whome theie fight euen Christ himselfe who is the vanquisher of the whole kingdome of darkenes Fourthlie they haue an eie vnto the vncorruptible crown of righteousnes proposed before them by Christe their chiefe capitane Last of all that the ende of the fight shall bee verie ioifull and pleasant wherein God himselfe wil shewe himselfe to their eies of which thing it followeth in the description CHAP. 6. 1. The finall cause of the victorie of Christ his souldiers 2. howe God is continualie present in his Church THAT GOD IN SION MAIE APPEARE THis sixt and last parte of the present description containeth the finall cause whie the souldiers of Christ haue got the victorie namelie that God maie be acknowledged to bee the defender and keeper of his Church according to the promise The gates of hel shal not ouercome it Hitherto belongeth that praier in the 115. Psalme Not vnto vs ô Lord not vnto vs but vnto thy Name giue the glorie for thie louing mercie and for thy trueths sake Wherfore shall the heathen saie Where is nowe their God As if he saide this blasphemie of men which denie the to haue care of thy Church represse giuing-out à testimonie of thy presence in the Church And although God doth testifie his presence in y e whole world by his prouidēce gouernāce preseruation of the nature of things yet by certaine peculiar waies hee showeth that hee is present in the Church and in euerie of the sainctes as by preseruing the ministerie of his worde and sacramentes by his dwelling in the sainctes through faith by inwarde comfort by his miraculous defending thē against the rage of diuels and wicked men Of this presence these places of holie scripture doe beare recorde When the Aegyptians shal heare it for thou broughtest this people by thy power frō among them Then they shal say to the inhabitāts of this land for they haue heard that thou Lorde art among this people and that thou Lorde arte seene face vnto face c. Againe Herebie ye shal knowe that the liuing God is among you Againe That all the worlde maie knowe that Israel hath à God Againe That all the gentiles maie vnderstande howe thou onelie art God in the vniuersal earth And againe Nowe therefore ô Lorde our God saue thou vs out of his hande that al the kingdomes of the earth maie know that thou onelie art the Lord. This presence of God in the Church hath à double ende proposed One whereof vnto the householde of the Church the other belongeth vnto strangers and prophane people And as touching the godlie or of the householde of faith this is the ende of God his presence in the Church namelie that the godlie maie be strengthened in faith that theie maie praise God vnder whose winges theie are secure that vnder the crosse theie maie cal vpon God who is present before them and that through patience theie maie looke for victorie ouer the diuel and the worlde Hence commeth that consolation of great faith The Lorde is with vs feare them not And as touching those which are without and prophane folkes this is the ende of God his presence in the Church that either they maie ioine themselues vnto the true Church by repentance hauing renounced all prophanenes and impietie or if they do not so that their owne consciences maie bee witnesses of their iust condemnation For it will come to passe at the length according to the saying of the Psalme that they shall be confounded and troubled for euer yea they shall bee put to shame and perishe that they maie know that thou which art called Iehouah art alone euen the most hie ouer all the earth And as it is in another Psalme Hee shall destroie thee for euer he shall take thee and plucke thee out of this tabernacle and roote thee out of the lande of the liuing The righteous also shall see it and
spiritual but I am carnal soulde vnder sinne By which saieng he doth signifie that the carnal man as carnall can not yeelde spirituall obedience to the Lawe He calleth him carnal which in another place he calleth à natural man who hath not the spirite as Iude doth interpret the same that is which is not borne anewe by the holie Ghost Thirdlie the Law it selfe requireth à perfect pure and constant loue both of GOD and our neighbour which loue vndoubtedlie is not an external and outward worke but an inwarde and spiritual exacting the puritie of affections which are not to be founde in men that are not regenerated Last of al the interpretation of Christ which he himselfe opposeth against the Pharisees doth sufficientlie confute this dreame of the Papistes Moreouer hauing thus laide open the errors of Pelagius and of the Papistes I wil gather foure demonstrations out of Paul wherewith I wil confirme the minor of our demonstration which is that no mortal man can yeelde no perfect obedience to the lawe of God The first is taken from the common corruption of mans nature For al men from their birth are vncleane and guiltie nowe seeing from an vnpure and stinking fountaine there cannot chuse but issue foule and filthie water it cannot be that an vncleane man can yeelde pure and cleane obedience For so saith Salomon Surelie there is no man iust in the earth that doth good and sinneth not And Iob Who can bring à cleane thing out of filthinesse there is not one For al the sorte of vs do proceede from à sinneful masse For the effecte cannot be better than the cause So that this argumēt is strong Theie which are vncleane cannot yeelde pure obedience Al men by nature are vncleane Christ alone excepted who was exempted from the cōmon law of such as are borne Therfore none can yeelde pure obedience to the lawe of God The second is taken from the general experience or punishment of guiltines in al mē Whosoeuer be subiect to death which is the punishment for violating Gods law theie are breakers of God his Lawe otherwise God should be an vniust iudge for punishing the innocent but now Paul confesseth that the iudgement of God is according to trueth But al men are subiect to death as the to punishmēt for violating Gods lawe which thing the miserable experience of al men from time to time doth testifie Therefore al men are breakers of God his lawe How then can theie be righteous by the lawe The thirde is taken from the testimonies of Scripture which are the verie voice of God both in the Psalmes in Moses the Prophets Euangelistes and writinges of the Apostles In Moses it is written The Lorde sawe that the wickednesse of man was greate in the earth and al the imaginations of the thoughtes of his heart were onelie euil continualie Beholde the fountaine of man his righteousnes Iob saith I know verilie that it is so for howe should man compared vnto God be iustified If he woulde dispute with him he could not answeare him one thing of à thousand The same Iob saith againe If I would iustifie my selfe mine owne mouth shal condemne me And in à certaine Psalme Theie haue corrupted and done an abhominable worke there is none that doth good The Lorde looked downe from heauen vpon the children of men to see if there were anie that woulde vnderstand and seeke God Al are gone out of the waie theie are al corrupt there is none that doth good no not one Againe Who can vnderstand his faultes And againe If thou ô Lorde straitlie markest iniquities ô Lord who shal stand Therfore Dauid praieth on this wise Enter not into iudgement with thie seruant for in thie iudgement shal none that liueth be iustified Salomon also Pro. 20. hath these wordes Who can sate I haue made mine heart cleane I am cleane frō my sin And y e Prophet Isai We haue al bin as an vncleane thing al our righteousnes is as filthie cloutes we al do fade like à leafe our iniquities like the winde haue taken vs awaie The preaching of repentance in the Gospel is à witnesse of the guilt of al mankind And the Lord saith That which is borne of the flesh is flesh From y e Epistles of y e Apostles I wil alleage onlie on testimonie out of Paul who vnto the Romanes writeth after this wise We haue alredie proued saith he that al both Iewes and Gentiles are vnder sinne As it is written there is none righteous no not one There is none that vnderstandeth there is none that seeketh God Theie haue al gone out of the waie theie haue beene made altogether vnprofitable there is none that doth good no not one Their throte is an open sepulchre theie haue vsed their tongues to deceite the poison of aspes is vnder their lippes Whose mouth is ful of cursing and bitternes their feete are swifte to shed bloud Destruction and calamitie are in their waies and the waie of peace theie haue not knowne The feare of God is not before their eies Of these such like testimonies our proposition is proued which is that no man perfectlie can fulfil the lawe of God The fourth is taken from the necessitie and ende of the mediator giuen betwene God and men For if man by his natural strength could haue fulfilled the lawe of God he had not needed à mediator For he had beene righteous by the workes of the lawe and had by the couenant of GOD obteined eternal life For it is the couenant of God If à man doe my commaundementes he shal liue in them But nowe seeing man hath neede of à mediator and reconciler doubtlesse he breaketh the lawe and is guiltie vnrighteous and accursed Therefore the scripture which conteineth either the promise or the exhibition of y e Messiah doth accuse mankinde of sinne and sendeth vnto the mediator pacifier and intercessor Hence Paul fetcheth an argumēt in his second chapter vnto the Galathians when he saith If righteousnesse be by the Lawe then Christ died without à cause that is the Sonne of God in mans nature in vaine did humble himselfe euen vnto the death of the crosse if man by the lawe maie be iustified whereas the Sonne of God tooke the nature of man vpon him that he might abolishe sinne bring euerlasting righteousnesse and therein cause vs to be adopted into the sonnes of God Let the Papistes take the lawe in this place for what part it pleaseth them yet the same conclusion must follow For whether righteousnesse be by the lawe moral or by the iudicial or by the ceremonial or by altogether the same absurditie doth follow namelie that Christ died without à cause If he died in vaine he was also borne in vaine al his benefitie are in vaine By these foure inuincible argumentes the iudgement of the Church which