1 The foundation of our saluation.

THE holye Ghoste saith by the mouthe of the Apostle Paule in his seconde chap. vnto the Ephesians, Eph. 2.8. Col. 1.19 that wee are saued by faith. For we know not that God is our father: we knowe not that we are reconciled to him, but onelye by the preaching of Faith: whereby we lay holde on the promises of the gos­pell, and wherein God sheweth that he is well pleased toward vs through our Lord Iesus Christ. And thus we attain to the possession of our sal­uation [Page 2] by faith, and yet there is none that giueth vs faithe but God onelie,Phil. 1, 29. & the reason wherfore he giueth it vn­to vs, is this: because it hath pleased him to chose vs before we were made yea before the worlde it selfe wa [...] made, as the Apostle sheweth in the firste vnto the Ephesians. In which place,vers. 3.4 1. Pet. 1.2. he setteth that before vs, which is, or ought to be most familiar and knowne vnto vs, as namelie, that God hath made vs pertakers of hea­uenly blessings in Christ Iesus, and that forgeuing vs our sinnes he shew­eth that we are acceptable vnto him. and that hee hath taken vs to bee hys children.

2 The cause of our saluation, is the mercie of God,

IN the saluation of the godlie, there is nothing to be sought for, aboue the goodnesse of God. For seeing we are all comprehended in this race of Adam, whiche hath nothing in it, but corruption and sinfulnesse, and therefore wholly subiect vnto Sathā what goodnesse is it, that God canne finde in vs? And what can hee fores [...] [Page 3] in vs, but onlye sinne?Eph. 2.3. So that is is certaine, that God doeth not choose men, to take them into the number of his children, because hee foresaw them to be better then those, whiche he forsooke and reiected:Deu. 4.37 & 7, 8 Psal. 44.3. Io. 15.16. Act. 13.48 but it muste needes be that his goodnes and mer­cie bare the cheefest swaie herein. without any other consideration. Of his owne free mercie and grace, of his owne will in Christ his sonne, he hath chosen and preferred vnto life whom hee will haue to bee saued and accompted among the iust. Before the children were borne, and when theye had neither done good nor euill (that the purpose of God might remain ac­cording to election, not by workes,Ro, 9.11.12. but by him that calleth) it was saide vnto her, The elder shall serue the younger. Hee hath chosen vs in him­self,Eph. 1, 4.5 1. Pet. 1.2. before the foūdation of the world was laid, that we should be holie, & without blame, before him in loue &c. Seing then that the mercy & grace of God, do go before election as y^e chee­fest cause thereof: it is manifest that all the works of the Law, and deserts whatsoeuer, are excluded,Iam. 3.8 Mat 3.9 whether they go before faith, or followe after. [Page 4] The Lorde your God is God of gods and Lorde of Lordes,Deu. 10 17. Act. 10.34. Iob. 34.9. Eph. 6.9. a greate God, mighty and terrible which accepteth no persons, nor taketh reward. Howe much lesse to him that accepteth not the persons of Princes, and regar­deth not the rich more then the poore? for they be al the workes of his hāds.

3 God hath not elected euery one.

THe Lord is debtor vnto no mā: It is of his free mercye, what­soeuer he giueth vnto man He may bestow his benefits vpon whom he wil. I wil shew mercy vnto whom I will shewe mercie,Ex. 33.19. and I wil haue compassion, on whom I wil haue cō ­passion. In the which wordes he no­teth, the highest cause of bestowing grace, namelie, his voluntary decree and withall hee insinuateth, that hee hath appointed his mercy peculierlie for certaine, and yet God in reiecting whom he will, is not onelye without blame, but also wonderful in his wis­dome and iustice.Ro. 9.17. Ro. 9.21 Hath not the pot­ter power of the claye, to make of the same lumpe one vessel to honour, and [Page 5] another to dishonour? The causes of reprobation are hidde in the eternall and vnsearchable counsel of God: the righteousnesse whereof we ought ra­ther to worship, thē curiously to seeke after. Whatsoeuer is in any creature, it is the ministerie of the power of God. The faithfull being vessels of mercie, are made instruments to set forth the mercy of the Lorde: and the reprobate being vessels of wrath: are predestinate to shewe forth the iudge­ments of God, and both the one and the other to his euerlasting glorie.

4 Gods election muste not bee a cause of negligence.

IF God hath bestowed any grace vppon vs, and hath assured vs of our saluation in Christ by meanes of his holye spirit: yet must wee not thereby take occasion to be secure and negligent:Eph. 2.10. 1. Pet. 1.13 14.15. 1. Thes. 4.7. Tit. 2.11 12. but rather bee stirred so much the more earnestly, to walke in holinesse, and to attaine vnto that, whereunto God calleth vs. And al­though it consisteth not in any mortal mans power to disapoint the councel [Page 6] which God hath established from a­boue: yet if wee be carelesse, we do as­much as lieth in vs, to make of none effect the purpose of God.

5 Sathan is a continuall enemie to them that feare God.

IT is a common thing not onelye to them that haue charge to preach the Gospell, but also to all the faithful to be continuallye assaulted of Sathan, when they would serue God,Luk. 22.31 1. The 2.18 1. Pet. 5.8. Ro. 8.7. And it is also certaine, that wee haue as many enemies which do endeuor to turn vs aside from the following of God & of his worde, as we haue thoughts and affections: and therefore it is re­quired that wee bee well armed with the knowledge of the Gospell to fight aswell against nature, as against an infinit number of temptations which Sathan hath alwaies ready at hand.

6 If we will follow Christ; wee must suffer affliction.

SEing our Lord Iesus Christe is our head and captaine, it cannot be, but that our life must be as a continuall fight, For Sathan who is a deadly enemie to the sonne of God,2. Tim. 3.12. wil neuer leaue the mēbers of Christ in reste, but will torment and vexe them, so that wee shall haue nothing but disquietnesse in this life: And therefore we must take good courage in him that hath ouercome the world,Io. 16.13. and our truste in him muste bee such, that wee doe not doubt, but that the victorie which he hath gotten, is got­ten for vs.

7 God defendeth those that are his.

THe fight of the faithfull is a good fight, for God doth reache forth his hande vnto them,Psal. 18.2. 1. Tim. 6.12 2. Tim. 4.7. and the victorye is alreadye prepared for them: And therefore although the world be froward, and althoughe it will alwayes resist the truth and tro­ble them that bring it, yet in the ende hipocrisie shalbe confounded, and the rage and hatred of the hipocrits shall serue to giue a greater glasse & lighte to the vertue which God giueth vnto [Page 8] his worde.

8 Faith, and a good conscience, the armour of the faithfull.

THe true seruaunts of God must be furnished with faithe and a good conscience, if they will fight vnder the banner of our Lorde Iesus Christe: And moreouer it is chiefly required in the ministers of the gospell that they continue in pure doctrine,2. Tim. 1.18.19 1. Tim. 3 9. 2. Tim. 2 15. that they finde not out false imaginations, neither goe astraye from true religion, but that they haue right vprightnesse in them: And so generallye all the faithfull muste not onely haue a zeale to serue God, but they must be defenced with good do­ctrine, and their cheefest rule must be that God may be honored.

9 Faith is a pretious treasure.

FAith is a treasure whiche is well worthy to bee kept. For it is the staye that holdeth vs vp,Act. 15.9 1. Pet. 1.9 1. Pet. 5.9 it is the prop of our saluation, if wee bee not wel grounded in faith, we shal quik­lie [Page 9] sinke into the bottomelesse pitte of hell,Io. 5.24 and therefore as the men of this worlde are carefull to lay vp their gold and siluer (which are but corruptible mettals) safe and in sure keping so ought we to be much more carefull to laye vp this treasure of faithe in a good conscience. For it is a thing far more pretious, and deserueth to bee more embraced and maintained.

10 The meanes to enioy faith alwayes,

IF we will enioye faith, not onelie for a little time but for euer: Wee muste go forwarde with reuerence. When God hath once shewed vs the way of saluation, there must bee no hipocrisie in vs, but the true humili­tie of the minde.Io. 8.31. Iam. 1.25 Wee must not bee lightheaded to be carried away with our violent lusts, nor yet double hear­ted, to mocke God and to despise his grace: and so may wee bee sure, that God will giue vs such a constancie & steedines, as shall neuer be ouercōe: although all the temptations in the world do rise vp against vs,Ro. [...].38. yet God [Page 10] will alwaye keepe vs, for our salua­tion is in his hand, and he hath pro­mised to be our keeper and faithefull protector.

11 Prayer is a proofe of Faith.

The chiefest exercise that the chil­dren of God haue, is to pray vnto God. For prayer is a good proofe of our faith when wee haue re­course vnto our God & call vppon his name,Pro. 15.29. Mat. 21 22. Ro. 12.12 2. Tim. 2.1 2 Iam. 5.15. and doe not onelye thinke and haue care of our selues but our chari­tie must reach it selfe toward al, both small and great, whether they bee of our familiar freindes, and nighe ac­quaintance or whether they be stran­gers and such as we doe not know.

12 Faith is not without prayer.

IT is a true token that we haue profited in the word of God, if so bee that we haue an earnest desire and affection to pray vnto God, and so that our soules doe (as it were) breathe & thirst after it from day to day: for that man, which saith that hee trusteth in [Page 11] God and beleeueth the Gospell, and in the meane while maketh no accōpt of prayer: hee sheweth himselfe to bee but a scorner and an hipocrit.Ps. 34.13 Coll. 4.2. Luc. 18.1. 1. Thes. 5.17. For if wee receiue the promises of God, & if wee bee assured of that whiche hee saith, wee must then seeke him, for as he promiseth to bee our father and sa­uiour, so he calleth vs vnto him, hee reacheth out his hande vnto vs, hee seeketh nothing, but as we are called to the knowledge of his truth: so wee should come and pray him to accom­plish those things which we haue ho­ped for at his hands. And theerfore al they that are negligent to praye vnto God, do giue a great token that they neuer tasted of his promises.

13 Of Prayer.

Wee muste not onlye pray for the faithfull whiche are our bre­thren alreadye, but for them that are verie farre of (as the poore infidels and vnbeleeuers) althoughe there seeme to be a great distaunce & difference between both, yet must we notwithstanding haue pitty and com­passion [Page 12] vpon their destruction, to the ende that wee maye praye vnto God that he woulde drawe them vnto him selfe.

14 Loue is a token of Adoption,

GOD hath adopted vs to bee his children, if we be the members of his sonne Iesus Christe. whiche cannot bee, vnlesse wee bee ioyned together in brotherlye loue one towards another. If we seperate our selues from them whom God wil haue to be his owne,Io. 13.35. 1. Io. 3.15 1. Io. 4.20 wee deuide in sunder (asmuch as lieth in vs) the bo­die of our Lorde Iesus Christ, and so banishe our selues from the king­dome of heauen.

15 The price of our redemption.

VVHereas sinne, Sathan, deathe Hell and dampnation helde vs in captiuitie, we are now deliuered from the tirannie of all thē by Christ Iesus crucified. Firste hee ouercame sinne, when beeing the sonne of God, in the shape of a reprochefull man, as [Page 13] an innocent lambe deseruing no punishment and yet suffering moste cruell punishment and bitter deathe, gaue himselfe a ful and perfect sacrifice for our sinnes. And when sinne was by his death and passiō destroyed: death also in the same victorye was disar­med and maymed:1. Cor. 15.56 For sinne is the sting of death, & when death had lost his sting & was conquered in Christs resurrectiō frō death: Sathan also lost his strēgth & power which only rested vppon them which through sin were in daunger to death:Ro. 6.1 [...] for the rewarde of sinne is death. Finally because hel onely deuoureth those which through sinne and death are slaues vnto sathā it followeth that when the other three were by him so mightily vanquished: hell also with all the daunger thereof was subdued, and we deliuered from all their tirannie.

16 The end of our redemption.

OVr Lorde Iesus Christe hath payed the price of our redemp­tion, and hath deliuered vs frō the captiuity of sinne, sathan deathe [Page 14] and hell, that we might walke before him in holinesse and righteousnesse al the dayes of our life.Luc. 1.75. Ro. 6, 3. Moreouer wee are baptised into the death of Christ and as we are pertakers of his death so should we be pertakers of his resurrection: to the end that as Christe is risen from death: so also wee shoulde rise from the death of sinne, vnto the life of righteousnesse.1. Pet. 3.7. Rom. 8.17 Furthermore by the benefite of Christs passion we are made heires of God with him, & children of light. And therefore wee should walk according to our calling & haue no fellowship with the workes of darknesse, neither passe our tyme in vaine delights, but put on the lord Iesus Christe, and not satisfie the lustes and desires of the fleshe. Wee are also by profession citizens of hea­uen,Eph. 2.19. and of the housholde of God: our conuersation therefore shoulde bee in heauen with a manifeste declarati­on of the contempt of this miserable worlde, and the transitory vanities in the same.

17 Christ is the true shephearde.

OVr Lord Iesus Christ hath pro­mised that if we hold him for our [Page 15] shepheard, hee will not suffer the Di­uel to haue any aduauntage of vs, but he wil dispence the vertue and power of God his father whiche shall ouer­come all hys enemies,Io. 10.11. Eze. 34.23. Esa. 40.11 and therefore we shalbee well defended if wee haue Iesus Christ to bee our captaine and guide. For the which cause we must learne of him to bee Sheepe, and to walke in his obedience, and to cōmit our selues to his protection: and that we may do so, wee muste consider the frailtie that is in vs: For when wee once know that we should quickly be ouercome of Sathan, if we were not vpholden and maintained by a grea­ter vertue: it wilbe as a spurre vnto vs to moue vs to haue our whole re­course vnto GOD, and to call vppon him with alhumblenes & carefulnes.

18 Wee cannot merit Gods fauour.

IF wee stande in talke of acquiting our selues before God it is certaine that wee can finde nothing in our selues worthye suche a reconciliation or that maye come any thing neare it. And therefore it standeth vs vppon to [Page 16] search our neede and want in Christ Iesus, how by the price of his blood we are reconciled to God his father,Io. 15.5 2, Cor. 3.5 and that wee haue free accesse giuen vnto vs, so that we may boldelie and confidently call vppon him.

19 Iesus Christ muste sanctifie our prayers.

SO often as the faithfull doe settle themselues to pray vnto GOD, they muste knowe that all their prayers must be sanctified and conse­crated by the blood of our Lord Iesus Christ. For if in prayer wee doe not ground our selues vppon the grace of the onelye Mediatour, that was gi­uen vs, we must needes be in doubte and perplexitie, all our prayers are polluted and vncleane: There is no meane to sanctifie them and to make them stande good and stedfast before God, vnlesse they bee watered by the bloud of Christ,Iam. 1.6 Mat. 11 24 as the scripture also sheweth that if we pray not in Faith and certainty, we shall neuer profitte any thing at all. When we come vnto God we must be out of doubt that we [Page 17] pray (as it were) by his mouth, and his wil must be a rule that can neuer deceaue vs,He. 11.6 so that we may not swarue from it the least iott that may be, nei­ther to the right hand nor to the left. For God will not be prayed vnto, but after his owne will, and not accor­ding to the fantastes of men.

20 Christ the onelie mediator, and why so called.

OVr Sauiour Christ is not on­lie called a Mediatour in re­spect hereof that hee reconciled vs to God by his deathe at once, But because hee appeareth now before the Maiestie of God, to th'end that wee might be heard by his meanes.1. Tim. 2.5 For these are two thinges whiche cannot be sundred, as namely the death and passion of the sonne of God, and that he now maketh intercession for vs.

Moreouer, Iesus Christ is called the onely Mediatour, not onelie, because he now maketh intercession for vs, but also because he suffered death for vs, and therefore we cannot giue this office vnto the saincts, but wee muste [Page 18] make them our redemers, and so cast Christ cleane away the whiche is an horrible blasphemie,

21 The Gospell a necessary witnesse of our saluation.

IT were to smal purpose that Iesus Christ had redemed vs from euer­lasting death, and had shed his blood to reconcile vs to God, vnlesse wee were certified of this benefitte by meanes of the Gospell, for it is faith that bringeth vs into possession of this saluation: And although we finde it not but in the person of our Lorde Iesus & we must needs come thither: yet if we haue not this keye of faithe, Iesus Christe shall bee (as it were) straunge vnto vs, and all that he suf­fered will nothing at all profit vs, as indeed it doth not thē belong vnto vs

22 Wee are called by the Gospell.

WHensoeuer the Gospel is prea­ched, wee haue to knowe and consider, that it is to make vs [Page 19] pertakers of Iesus Christ that being ingrafted in him,Heb. 2.11. wee mighte haue parte and portion in all his riches & whatsoeuer he hath may be ours. For seeing it hath pleased him once to be­come our brother, we neede not doubt but in taking vppon him our poore & wretched estate, he hath made such an exchaunge with vs, that we might be riche in him. By the preaching of the Gospell, God calleth vs vnto himself and it wilbe neither in vaine, nor lost labour if we come accordinglie.

23 The perfection of Wisedome.

GOD hath giuen vs the perfecti­on of wisedome in the holy scriptures: and therefore no man shoulde geue himselfe to fables and foolish questions, which are not pro­fitable to edification, but cleaue faste and content himselfe with the worde of God, and with the trueth of doc­trine conteyned in the same. For the which cause wee are commaunded to try all thinges,1. Th. 5.21 and keepe that which is good. For the Diuel cannot so cu­lour his lies and deceipts, but when [Page 20] wee come to the touchstone of the worde of God, wee shall then knowe, what is to be receaued, and how we may well discerne it from false doc­trines, and from the forged and counterfaite practises of mens deuises.

24 The ende of the Lawe.

THE Lawe of God doth not on­ly teache vs howe wee ought to liue with our neighbors being conuersaunt with them, without de­ceipt, malice, or violence, and how to serue God in holinesse and righteous­nesse:1, Tim. 1.5 but the cheefest ende of the law, is to leade vs to Christ, to seeke our saluation in him. For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son, because we are washed and made cleane from our filthinesse,1. Cor. 6 11 because he hath payed our debtes, whereby we were in danger to euerlasting death: And finally because we cannot bee iustified by the deedes of the lawe, or our owne me­rits,Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God. The lawe conteyneth nothing contrarye to the Gospell, and if wee [Page 21] consider rightly, wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before: and althoughe there was a darknesse in the shadowes and figures of the lawe: And that God was not in some respecte so gratious vnto the olde fa­thers as vnto vs: yet notwithstanding the substaunce of the Gospel is drawn from thence,1. Tim. 1.5 Heb. 11.2. and wee haue the same faith which they had that liued before the cōming of our Lord Iesus Christ. Great cause haue wee therefore to profit in the Lawe of God, & to take heede we lose not so great a treasure.

25 Loue the fruite of Faith.

LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe: whereby wee knowe that which is secret. Moreo­uer we must knowe that faithe is not a wandering opinion, it consisteth not in talking well: but it is a liuely knowledge rooted in the harte, for therein God offereth himself vnto vs & will haue vs for our parts to come [Page 22] vnto him.

26 The spirit of Faith, is the spirit of loue,

THe same spirit, whiche is the spi­rit of Faith and perswadeth our consciences to beleeue the vn­speakeable goodnesse and mercie of God towards vs in Christ Iesus, is also the spirit of loue, and enflameth our hartes earnestlie to loue so boun­tifull and so mercifull a God, that vouchsafed (when we were yet his e­nemies) to giue his dearlye beloued sonne to death for vs.Io. 3.16 1. Io. 4.9.10 Now, if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse to­ward vs, and by the knowledge and true sense thereof do loue him for the same: needes must there follow obe­dience to his will, and perpetual stu­die to please him.Io. 14.13 Faithe then of ne­cessitie bringeth forth loue, and loue bringeth forth obedience to his will. He that loueth me (saieth our sauiour Christ) keepeth my sayings. This loue then should lead vs to obedience this loue shoulde be the roote of all good doings, and not of a proud hope [Page 23] to merit Gods fauour and euerlast­ing life by our owne good woorkes.Luc. 17.10

For when wee haue done all that we can doe (as Christe witnesseth) wee haue not (yet) done so much as of duetie we should doe.

27 Faith it is that iustifieth.

HE sheweth himselfe to be a pre­posterous interpreter of the lawe, who seeketh to be iustified by the workes thereof: because the Lawe was giuen to this ende, that it might leade vs by the hande to ano­ther righteousnesse, Whatsoeuer the Lawe teacheth, whatsoeuer it com­maundeth, whatsoeuer it promiseth,Ro. 5.1 Ro. 10.4 Gal. 3.24. it hath Christ always for his marke, and therefore all the partes thereof are to bee directed vnto him, And that cannot bee, vnlesse we being spoyled of all righteousnesse, confounded with the knowledge of sinne, doe seeke for free righteousnesse of him onlie. For although the lawe of righte­ousnesse doeth promise a rewarde to his obseruers: Yet after it hath brought all vnder giltinesse, it substi­tuteth [Page 24] a new righteousnesse which is not gotten by the merit of works,Ro. 3, 20. but being freely giuen, is receaued by faith.

28 The vse of the Lawe.

THe Lawe is giuen to condemne vs, to th'end we should seeke sal­uation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation. And al­though the childrē of God are exempt and set at liberty from the curse ther­of, by the grace of our Lorde Iesus Christ, insomuch as hee hath put out the hand writing of ordinances that was againste vs,Col. 2.14. and fastened the same vppon the crosse, to the end that when we shall come before the iudge­ment seate of God, wee might be ac­quited and discharged: yet notwith­standing because of our manifold cor­ruptions and superfluities: God ap­plieth his law to stirr vs vp to good­nesse, and to correct our vices that our hartes should not be hardened: [...] therefore wee ought to submitte our selues vnto it willinglie, and not bee like vnto the wicked whiche must bee [Page 25] constreyned thereunto by force.

29 The Lawe and the Gospell.

THe Law was giuen after a feare­full and terrible manner, and it brought nothing but deathe and cur­sing: And the Gospel bringeth vs life and saluation. In the law there was (as it were) a vaile & couering,Ex. 19.18. Deu. 4.11. and God spake (as it were) in a shadowe, but in the Gospell hee reuealeth him­selfe face to face, and not onelye in a naturall image but to the end that we should haue our shape turned into his glory, and that we should profitte therein from day to daye. In the gos­pell we haue the summe of righteous­nesse as saith the Prophet Malachie, Mal. 4.2. wherein God saieth not that hee will make his worde as a lampe as before in the Lawe: but it is saide that the sun of righteousnesse shall arise, and vnder his wings shalbe perfect health as the Apostle also declareth, that the doctrine which is nowe set foorthe is not darke and obscure. For God hath in such sort taken order for what soeuer was expedient for the perfecti­on [Page 26] of our saluatyon that we see clear­lie in the doctrine of the gospel, what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres, seing wee haue the Sunne that shineth so brightlie: and therfore let vs learne to bee content with the Gospell, forasmuche as God hath gi­uen vs such a direction as he know­eth meete for our saluation.

30 The Lawe and the Gospel,

THe Lawe sheweth vs our sin, the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation,Ro. 3.20 Io. 1, 29 Ro. 7.7 Col. 1.6 Ro. 4.15. Act. 14.3. Io. 1.29. Ro. 5.10 the Gospell sheweth vs our re­demption. The Law causeth wrathe, the gospell is the worde of grace: the lawe is the worde of dispaire, the gospell is the worde of comfort, The Lawe saith pay thy debt, the gospell saith, Christ hath paid it. The Law saith thou art a sinner, dispaire and thou shalt be damned: the gosple saith thy sinns are forgiuen thee, be of good comfort, thou shalt be saued. The law saith, make amends for thy sinne? the gospell saith, Christ hath made it for [Page 27] thee. The lawe saith, the father of he­uen is angrye with thee, the gospell saith, Christ hath pacified him with his blood. The Law saieth where is thy righteousnesse goodnesse and sa­tisfaction: the Gospell saith, Christe is thy righteousnesse goodnesse, and satisfaction: The law saith thou arte bound and endebted to mee, The gos­pell saith, Christ hath deliuered thee from them all. He that beleeueth not Gods worde, beleeueth not God him selfe, the Gospell is Gods worde, therfore he that beleeueth not the gospell, beleeueth not god himselfe.

31 Difference betweene the Lawe and the Gospell.

THere is nothing more necessarie and comfortable for troubled con­sciences then to be well instructed in the diffecence betweene the Law and the gospell: and therfore is the church of Rome muche to blame in this be­halfe, because it confoundeth together these two, being in nature so diuers and contrarye one from the other: as threatnings and promises, things tē ­porall [Page 28] with things eternall: sorowe­ful things with glade tydings, death with life, bondage with freedome &c. teaching the people that whatsoeuer the Lawe saith, the gospel confirmeth and whatsoeuer the gospell saith, the same is agreeable to the law, and so make they no difference betwene Moses and Christ, saue onely that Mo­ses (say they) was the giuer of the old law, and Christ is giuer of the new and more perfect law. And thus ima­gine they the gospell to bee nothing els, but a newe Law giuen by Christ bynding to the promises thereof, the condition of our dooings and deser­uings, no otherwise then the old law, And so deuyde they the whole lawe after this distinction into three parts the Lawe of nature, the law of Moy­ses, and the Lawe of Christe, And as for the Gospell, they saye it is reuea­led for none other cause, but to shewe to the worlde more perfect preceptes and counsailes, then were in the olde lawe: to the fulfilling whereof they attribute iustification, and so leaue the poore consciences of men in perpetuall doubt, and induce other mani­folde errors: bringing the people into [Page 29] a false opinion of Christ, as thoughe he were not a remedy against the law but came as an other Moyses to giue a newe lawe to the worlde. Further­more as they make no difference bee­tweene the nature of the Law, and nature of the Gospel, confounding Mo­ses and Christ together: So neyther do they distnict or discern the time of the law, and the time of the Gospel a sonder.Gal. 3.24. For where S. Paule bringeth in the lawe to bee a Schoolemaister & limiteth him his time vnto Christ, and saith that Christe is the ende of the Law, that is,Mat. 5.34. Ro. 10.4. whereas the Lawe ceaseth, there Christ beginneth, and where Christe beginneth, there the law endeth. They contrariwise make the Law to haue no ende nor ceasing, but giue to it immortal life and kingdome equall with Christe, so that Christ & the lawe together do raigne ouer the soule and conscience of man which is vntrue. For either Christe muste giue place and the law stande: or els the law, (the condemnation and curse of the law I meane) must ende and Christe raigne. For both these Christ and the Law, grace and malediction, cannot raigne and gouerne [Page 30] together.

32 Of the true worship of GOD.

The Lord our God doth straight lie charge vs in the firste com­maundement of the firste table that we reserue vnto him onelie,Ex. 20.2.3. Mal. 1.6. Mat 10.28 Ier. 10.7 Ps. 135.6. hys whole honour, not giuing anye parte thereof to anye other. That wee loue and feare him aboue all, that wee ac­knowledge him alone to bee our go­uernour and guider of al things, of whom we receaue all our benefittes. And finally that we make our prayers to none other but to God alone. For inasmuch as he is God alone, and be­sides him there is no other:Iam. 1.17. Ro. 10.14. and can and will doe all thinges for vs, which are needfull aswell for our soules as bodies. Wee must not goe vnto them which are no Gods, neither any other where to seeke those things, which cā be perfourmed and geuen vs by none but God onely. The man that will truely examine himselfe in this com­maundemēt, must well consider with himselfe, what doubting and mistrus­ting [Page 31] he hath of Gods helpe in ad­uersitie, what vnlawfull meanes hee hath vsed to helpe him by, in his seel­dome or carelesse resorte vnto him in his prosperitie, aduisedly considering that the lawe requiring soundnesse in our whole nature, aswell in thought,Deu. 27.26. as in deed, accurseth him that conti­nueth not sounde in all that is com­maunded. By this meanes we shalbe brought to see what neede wee haue, of the obedience and bloudshed of Iesus Christ,Gal. 3.24. and so shall the Lawe be come our Schoolemaister, to bring vs vnto Christ.

33 What signifieth the deliueraunce out of Aegipt

VVHereas the Lorde maketh mē ­tion in the beginning of his lawe,Ex. 20.2. of the deliueraunce from the bondage of Egipt: we muste vnder­stande, that as concerning the bodie, it is peculierly to bee referred to the people of Israel: Howbeit it doth in­differently belong vnto vs all, in that we are redeemed by Christ, from hel the diuell, sinne and death. For wee [Page 32] are the children of Adam by nature accursed and inheritors of death,Eph. 2.3, wee haue nothing in vs but sinne, and so consequentlie we muste needes be ac­cursed before God, Let men please [...] magnifie themselues as they liste, yet beholde their birth, beholde their no­bilitie, they are but bondslaues of Sathan, they haue a sinke and bot­tomelesse gulph of corruption in them they are worthy that the wrathe and malediction of God should fall vppon their heades, breifly, being banished from the kingdome of heauen, they are giuen ouer to all misery, & wret­chednesse. Now our Lord & God, by the hand of his sonne, hath hence de­liuered vs. He hath not sent a Moses, as to the people of auncient tyme: but not sparing his only sonne, he hath deliuered him to death for vs.Io. 3.16. Being then ransomed with so deare and in­estimable a price, as is the holie and sacred bloud of the sonne of God: We ought wholly to yeald our selues vn­to him, So then, in steade that it was said to the auncient people, that God had deliuered them out of the land of Egipt, it is now saide, that wee bee redeemed from the bondage of Sa­than, [Page 33] to liue vnto the Lorde,Ro. 14.8 1. Cor. 6.19. as the Apostle speaketh, that we are not our owne. Wherefore it behoueth the faithfull, that they presume not on the libertie to doe what seemeth them, & to liue euery one after his owne luste. For our Lord Iesus Christ therefore died, and rose againe and reuiued, that he might be the Lorde both of the quick and the dead.Ro. 14.9. And therefore it is good reason that he should haue the soueraigne rule, seing he hath not spa­red himselfe for our redemption and saluation.

34 Wee muste worship God alone.

VVe are straightlie forbid­den of the Lord, to wor­ship anye together with him, or to admit any worship of him,Ex. 20.3. beside his owne which he hath left vs in his worde. The Lorde would haue vs to seeke all good thinges at his hands alone, and cannot abide that wee shoulde haue other Gods before his face. For inasmuch as he hath ta­ken vppon him to care for vs, and to honor himselfe, by shewing forthe the [Page 34] treasures of his grace vpon vs,1. Pet. 5.7. it shal not be lawfull to darken the lighte of his goodnesse, by seeking to obteyne that,Ps. 55.22. at the hands of any other, the gifte of whiche hee hath reserued to himselfe alone, for the glory & praise of the riches of his grace. For let vs be assured, that whensoeuer we seeke to any other then him, for any part of our welfare, we doe (as it were) hyde the brightnesse of his face, that he cā ­not be seene in the full shewe of his mercie, howe he is affected towards vs, while they by stepping betweene, conueye some praise of the gifte and mercie to themselues. Heere wee see, all passage to the virgine Marie, an­gels or saincts, (whatsoeuer) to bee stopped vp,Mat. 11.28 and the waye to God ope­ned vnto all in their necessities, to runne thither with an assured hope ease, comfort and refreshing, by rea­son of the promise

35 Images are forbidden in the Lawe of God.

BEcause there is no comparison betweene God, whiche is an e­uerlasting [Page 35] spirite, incomprehensible, and a materiall bodye, mortall,Ex. 20.4. Deut. 5.8. cor­ruptible and visible: therefore the Lord commaundeth vs in the second commandement of the first table, that we shoulde not represent him in anye visible image. Hee forbiddeth not the making of all kinde of images, but when they are made to some supersti­tious ende, as either to expresse the Godhead: or by that meanes, to bring him somewhat nearer to vs, or to our vse: or to stirr vp or kindle in vs anye kinde of deuotion, or as we common­lie saye, to put vs in a good minde,

If we come, where they are, we must not bowe vnto them, nor worship thē, neither for there owne sakes, whiche is y^e grosser errour: nor yet for others whome they are made to represent, whiche also is bad inoughe. God is more excellent and greater, then that he may be represented by any image. For when as heauen and earthe, and all thyngs conteined within the com­passe of them, cannot represent God, muche lesse shall vile images made with mens hands doe the same, which haue neither life nor mouing, nor any thing at all, like vnto the most migh­ty [Page 36] God,Esay. 44.9 Act. 15.20 & 17.6. 1. Cor. 5.11. Ro. 1.23. as witnesseth the holy Ghost by the mouthe of the Prophets. Fur­thermore the Apostles of Christ them selues with one consent and very ear­nestly haue forbidden Christians the worshipping of images, and before time the holy prophets haue propheci­ed, that the churche of Christians should haue no images.

36 Idolatry is enemie to the true seruice of God.

Great reason it is, that we should bee carefull first of all to serue God, and to yeelde vnto hym onely the honor and glory which bee­longeth vnto him And that we maye well begin to doe so, we must abhorre idolatry, the which the wise man cal­leth vanity and lies, and so likewise do all the prophets in diuers places. In all agee and amongst all nations,Pro. 30.8. Esa. 41.29 & 44.9. Ier. 2.5. & 10.3.14.15. & 14. it is, and hath bene vsuall that the i­dolaters (euen those which are the deuoutest) do giue themselues vnto dis­honestie, filthinesse and vncleannesse, vnto oppression and crueltye, euen w^t an vnbrideled lust and desire. And the [Page 37] prophetes also doe make greate com­plaints thereof, & do reproch the ido­laters, that they haue forsaken God, an that they haue their handes full of bloud. So then, if wee will beginne earnestlie to serue God, we muste be­gin first to hate idolatrye, following the doctrine that Iacob gaue to his houshold,Gen. 35.2. Ex. 20.3.4 and God in the beginning of his Lawe. And heerewithall lette vs learne to renounce our owne wits and be willing to be broughte to the knowledge of the euerlasting power and diuinitye of God, that wee maye glorifie him as God, and not turne a­way our selues from him, vnto super­stition and idolatry, the whiche if we shoulde do, wee shall deserue to haue the wroth and indignation of God, to be powred vpon our heades, as vpon the wicked and vngodly, and to giue vs vp vnto a reprobate minde, for to condemne vs eternally.

37 God, and not images is to be worshipped.

AS we may not take vppon vs to worship any besides the Lorde, [Page 38] no more it is lawfull for vs to giue a­ny worshipp to the Lorde,Ex. 20 4. Esay. 20.4 but onelye that whiche is allowed in his worde. And therefore hath hee forbidden vs to make any grauen image, imagi­ning that waye to please him, and to do a worke acceptable in his sighte.

For some of those whiche bowe vnto grauen images, thinke and say, that the Lord is serued therein, and that they do it not vnto the image, but vn­to the Lord represented vnto them in the same. But the Lorde in the com­maundement,Deu. 5.8. forbiddeth aswell the false worship of the true God, as the giuing of any parte of his true woor­ship vnto a false God, I meane vnto any besides the onely true God. It commeth all from one fountaine, to dare be bolde to giue vnto him anye worship besids that which he hath cō ­maunded, and to worshippe any other besides himselfe: which thing he hath in many places plainely forbidden.

And so he represseth this intollerable boldenesse of man, that in his owne deuotion will presume to please the Lord, either in the worshipping of o­thers or in any other manner of wor­shipping him, then he himselfe hath o­pened [Page 39] in his worde.

38 We muste worship God accor­ding to his worde.

WE are instructed of the Lorde to do nothing as seemeth vs, especially when there is anye question of the seruice of God, that we attempt nothing after our owne fantasies, but that wee sollowe in all simplicitie, that which he appointeth by his worde, without adding of any thing vnto it whatsoeuer. For assone as we shall haue declined neuer so li­tle herein,Deut. 4.2. & 12.32 what euer wee alledge to make our cause good, God wil not leaue vs vnpunished. For it is no vaine threat when God saieth in this second commaundement,Deut. 5.9. that he is a Ielous God, which visiteth the ini­quity of parents vppon their children Wherefore let vs note first of all, that forasmuch as we are by nature ouer­much giuen to idolatry, this threat­ning of God, commeth always before our eyes, to the ende we presume not to mingle any thing with his worde, or to deuise any kind of idolatry, but [Page 40] that we serue him purely according to his nature, and not according to our fantasie. Secondly we muste not pre­tend our good meanings, to iustifie that we shal haue inuented and deui­sed: but contrariwise let vs remem­ber that the principall seruice whiche God requireth is obedience.1, Sa. 15.22 Hosea. 6.6 Mat. 9.13. & 12.7. When we knowe not which is the true reli­gion, neither can discerne who is the true God, it is no maruell if all our senses wander, and wee runne hither and thither without any right direc­ting of our wayes: But when GOD hath once declared himselfe vnto vs, and we know his truth, then is there great reason, that all our dreames fal to the grounde, and that wee abide stedfast in that wherof we haue knowledge.Ex. 20.5. When God nameth himselfe to be ielouse, he meaneth thereby (w^t ­out doubt) to signifie, that he wil not suffer his honor to be violated, or hee himselfe to bee robbed of that which properlie belongeth vnto him, to haue it giuen to creatures, for hee cannot patiently endure any such treacherye.

39 Howe God doth visit the iniquitie of the fathers vpon the children.

THe Lord our God doth not one­ly threaten them which by ido­latry are turned away from his Lawe, in saying onely that he wil pu­nish them in their owne persons, but he extendeth his vengeaunce to their whole posteritie. I am (saith hee) a ielouse God, which punisheth the ini­quity of the fathers vppon the chil­dren. The which sentence at the firste sighte, seemeth to be not well agreing to the iustice of God, and also contra­ry to naturall reason. For God saith by his Prop. Ezechiel that the sonne shall not beare the iniquitie of the fa­ther,Deu. 5.9. Eze. 18.20 neither shal the father beare the iniquity of the sonne, but the righte­ousnesse of the righteous, shalbe vpon him,Deut. 24.16. and the wickednesse of the wic­ked shalbe vpon himselfe. The Lorde moreouer reproueth the Iewes for this blasphemie which ranne muche in their mouthe, and wherof they had made a cōmon prouerb: Our fathers haue eaten soure grapes,Eze. 18.2. and the chil­drens teeth are set on edge. But yet for all this, when the matter shall bee well considered, there will no contra­rietie be founde in these two places. For as concerning the place of Eze­chiell, [Page 42] God vnderstandeth no other thing, but that those which are puni­shed of him, cannot alledge their in­nocency, that they cannot say that god doth them any wrong or iniurie, if he vse them sharplie: For they shall finde themselues guiltie euery one in hys owne person, and that he shalbe declared iust, whē euery one shal se, that he exceedeth neither measure nor reason. Nowe this also is certaine, that whē God punisheth the childrē because of the fathers,Px. 20.5. yet ceaseth hee not to bee iust in his chastisements: for the chil­dren on their parte, being wel exami­ned shalbe found faultie.Psa. 61.5. They can [...] sooner come foorthe of their mothers wombe, but they commit many nota­ble and manifest sinnes:, and such as might be knowne to the worlde. We are euery one of vs by nature vnder the curse of God, so that wee haue no occasion to find fault with God, when he leaueth vs in this estate. And as he sheweth his fauour toward his ser­uaunts,Eph. 2.3, when he doth blesse their po­steritie, so doth he shew his vengeaūce towardes the wicked, when hee suffe­reth their childrē to continue in their cursed state.

40 We muste not take the name of GOD, in vaine.

IN the third commandement of the first table, the Lorde doth not onlie forbid vs to abuse and blaspheme his blessed name by periurie:Ex. 20.7. Deu. 28.58. Ier. 10.6. Psal. 8.1. 1. Chr. 29.13. Deu. 18.10 11.12. Esay. 8.19. Mal. 3.15. Gal. 5.20. Mat. 5.34.35.36.37. but for­biddeth aswell, all vaine and super­fluous othes, he chargeth vs to vse his name with a moste high reuerence, whensoeuer we either speake or think vppon him, that wee blaspheme not his name, by coniuring, witchcrafte sorcerie, neither by cursing nor anye such like: that we neuer sweare by the name of God in our common talk, al­though the matter be neuer so true.

For as the name of God is holie, so it behoueth vs to take diligent heede, that we doe not in such sorte name it that either we may seme to passe lightly of it our selues, or geue to other oc­casion to haue it in small reuerence.

The name of God is vnhallowed first when we thinke not honorablye and worthelie of him, when we murmure against his iudgements, worde, and doings, and boldly set our selues a­gainst [Page 44] them: and as often as wee doe not call vppon, and praise the name of God, when we are vnthankful to­wards him, when we denie his name, when we sweare not only by his name but forsweare our selues, and vngod­ly vse the power and maiesty of God, his passion and woundes in horrible cursings, The name of God is also prophaned, when as it is rashlye and often vsed without any profitte or ne­cessitie, as when we vse the name of God in all our saings and speaking. God requireth the sanctifiing of his name, whereby wee iudge well and thinke honorablye of him and of his workes, and count nothing more ex­cellent, better, or more precious, then the name of our God, and that we i­magine and speake nothing of the iudgementes workes and deedes of the Lord, but that which is holy, be­cause that we doe not acknowledge him onely to bee God, but also o [...] Lord and God.

41 The name of God muste be vsed with reuerence.

THe Lord hath lent vs the vse of his name to determine our doubtes, and decide our contro­uersies, that be of great importance, and cannot otherwise come to lighte: and that with such reuerence, as vnto his honor appertaineth. Hee hath not left it to wait vpon our vaine words. and talke of no importance, to serue where our humour will place it. So that men are alwayes guilty of highe treason against his glory in the vse of his name, vnlesse both the waightines of the matter they haue in hād, & their reuerence in the manner of dealing therein, shall excuse them. A man can no waye bee vnreuerent towarde his name, but he shall in so doing bee gilty of his dishonor. For those things wherein he hath left the marks of his glory, as his name, his worde, and his sacraments: by the vse or abuse of them, doe truely witnesse of the harte how it standeth affected towards the honoring of him. There was neuer man founde truelye honoring God in his hearte, whose toung was defiled with vsuall swearing, and often vn­reuerent vsing of his name. The ex­cuse [Page 46] therefore is vaine and vtterly vn­true, that swearing is but a custom [...] of the tongue, and that their hart stā ­deth reuerently affected towards his name and glorie. For it is the wants of reuerence in the hart to God, that fometh out such filthines at the mouth And the long continuance of that im­pudency in the hart, hath brought the fruite thereof into the mouth, whiche witnesseth sufficiently the corruption that is setled inwardly in the heart [...] Our communicatiō must be, yea, yea, nay nay: that which is more commeth of euill. It is vnlawful to sweare by any creature, because an oth hath in it, an acknowledgement of superiori­tie and of iudgement vnto that wher­by we do sweare, euen to iustifie truth and to reuenge falshood and wicked­nesse, but much more vnlawfull it is to sweare by Masse: Mattens, roode or any such names and significations of idolatrie.

42 We muste not sweare at all.

WE ought to beare such a reue­rence to the name of God, that al othes be laid aside, and ba­nished [Page 47] from among vs, but as neces­sity requireth when God suffereth vs to borrowe his name. Otherwise we ought to follow that forme of speeche which our Lorde Iesus Christe hath prescribed, as handling our matters in all simplicitie: for all which is be­sides this, is euil, and condemned by the Lawe, as namely, if we take the name of God in vaine. And withall let vs note, that all superfluous othes and those in which the name of God is not honored as it deserueth, haue in them a double euill. For first, whē men let them flie so at al aduentures, it is a signe that they scarce make any accompt what they say, Secondly, if we consider from whence this com­mon swearing proceedeth, wee shall finde that from no other thing, but that men be such liars, so full of fals­hood and deceit, that when they speak the one to the other, none can beleeue that it is true which is saide. So then it must needes be, that there is in vs great wickednesse, considering that when God hath giuen vs a tongue, it is in parte to communicate one with another: For our tongue is the mes­senger of the harte, whereby wee ex­presse [Page 48] vnto others what we haue con­ceiued in our minds. Wherefore let vs learne to vse in this thing such so­briety as God commaundeth, and let vs not sweare without great necessi­ty, and being thereunto required: and although there are some so vtterlye voide of conscience and religion, that they make no accompt of swearing by their Faith: yet let vs know that this name of Faithe ceaseth not therefore to be in price before God: for he hol­deth it deare, and it is an hallowed thing vnto him, which neither can, neither ought to be vnhallowed, ex­cept we wilbe in great fault, and in­curre the daunger of the threat, pro­nounced in this third commandemēt. So it is not sufficient not to haue pronounced expresly by God, but whē one sweareth by his faithe, or taketh any confirmation from that, which hath any signe of the Maiesty of God his name is vnhallowed in this thing If this nowe be true, as (indeede) it is most true: what then shalbe said of those, which vse false othes to disguise their purposes, which sweare rashlye euen to sporte themselues with othes: yea to despite God by their execrable [Page 49] blasphemies, insomuch that hee hath neither flesh nor bloud, nor any thing else which they spare? These are not onely holden faulty, for abusing the name of God: but because they vse him to the greatest, and moste execrable reproch they may doe,

43 Men ought to deale together in sincerity, that swearing may be vtterly excluded.

ALL kinde of othes are vnlaw­full, which by any abuse do prophane the name of God, to the reuerence wherof they ought to serue. Men therefore ought sincerely and in good faith commonly to bargain one with an other, because that the simpli­citie and true meaning of their talke, shalbe no lesse then an othe among thē which regard not sincerity. And cer­tainly it is an excellent order in cor­recting faultes, to note and mark the springs out of which they flowe. For whereof commeth such promptnes in swearing, but because in so great va­nity, in so manie deceits, in such in­constancie and wauering, nothing is [Page 50] credited.Mat. 5.34 Our Sauiour Christ ther­fore requireth vs to be circumspect in our talke and constant in our words that we neede not sweare at al. Hee teacheth vs howe we should bargaine as namely, that we be simple and con­stant in that thing which once we af­firme or deny: if we affirme any thing to do it truely, and if wee denye anye thing, to deny the same also truelye. The like manner of speech also the A­postle Paule vsed to the Corinthians, saying,1. Cor. 1.17.18. When I was thus minded, did I vse lightnes, or minde I those things which I minde according to the flesh, that with me should be yea, yea, and nay nay? God is faithfull y^t our worke towards you was not yea and nay.Esay. 9.17 Rom. 3 4 Men very seeldome doe vse to affirme or deny truelye that which they think, but are delighted with lies and that is the cause that wee haue such indenting, such folding and bin­ding in obligations, as though there were no credit in men at all, whiche vndoubtedly is very small. Now be­cause this is the true kinde of barga­ning, when men speake no more with their tongues, then they think in their hartes: our Sauiour Christ pronounceth, [Page 51] that whatsoeuer exceedeth is sin. Neither is their iudgement to be al­lowed which think him to be in fault of the oth,Mat. 5.37 Ia. 5.12. that wil not beleeue him y^t speaketh: for Christ teacheth that mē are in fault that wilbe constrained to sweare for if there were any faithful­nesse among them, if they were not wauering and double tongued, they would haue simplicity & true dealing

44 Of the Sabboth day.

The Lord ordeyned the Sabboth day, first that it might bee a fi­gure to represent our spirituall rest: that we ceasing to doe our owne workes, the Lord might bring forthe his works in vs: that is, by mortifi­ing our flesh, and subduing the inor­dinat affections of our nature, to the end that Gods spiryt may beare rule in vs. Secondly that in one place we should assemble our selues togeather, with feare and reuerence, to heare,Mat. 13.23 Act. 20.7. & 15.21 marke and lay vp in our hearts, the worde of God preached vnto vs, to pray altogether with one consent that we vnderstand: and at conuenient [Page 52] times to vse the sacraments in faith & repentaunce,Luk 4.16. Mat. 18.19 1. Cor. 14 15. 1. Cor. 11 33. And thirdly to make the estate of seruaunts, which are vnder bodily maisters, more tollerable. As touching the seuere and straight com­maunding of bodilye reste, it belon­geth to the ceremoniall lawe, which was abolished at the comming of Christ. The spirituall rest is of two sorts. For first our powers and acti­ons cease & rest, so that in the works of olde Adam, we must not onelie not followe our will, but that moreouer all that which is good in vs, we must geue vnto God, because he only is ho­lie,Ex. 31, 14.15. Ezech. 20.12. and maketh al them that are holy to be such. After this rest ensueth the perpetuall reste of eternall felicitie, whereof the Apostle maketh mention Heb. 4. and this is a spirituall and perpetuall Sabboth. Secondly wee doe reste from those labors and ac­tions which are commaunded by god and of themselues are not euill, but may be done without sinne: yet on the Sabboth day we absteine from them not that idlenesse is allowed of God, but to the end we may the better, at­tend vpon spirituall actions whiche God requireth. This day is not ho­ly [Page 53] of it selfe, neither can we geue any holines to it, and also all other daies are (aswell as it) the Lords daies.

But the meaning of the commaunde­ment is, that on the Saboth day these holy workes are to be done, which are commāded to vs all by God, as nam­ly, that first we confesse that it is god alone that sanctifieth vs, and that we suffer him to worke his workes and pleasure in vs, and that we our selues do not our owne works and pleasure or will. Secondly, that we godly as­sociat or ioyne our selues to holy assē ­blies and sermons, prayer, and rece­uing of the sacraments.

45 The spirituall Sabboth.

BY the worde Saboth is vnder­stod spiritual rest, that is to say, ceasing from sinne, or the lea­uing of our owne works, and the ex­ecution or doing of the works of God of such as are by him commaunded vnto vs, & do appertaine to his wor­ship and glorie. This spirituall Sa­both is begun in this life in thē that are conuerted, and is finished in the [Page 54] life euerlasting: and is tearmed a sa­both or rest, both because this is in­deede a true rest from labors and mi­series, and our hallowing and dedicating vnto the worship of God, and al­so because that in times paste it was signified by the ceremoniall Sab­both. There remaineth (as the holie Ghost witnesseth) a rest to the people of God.Heb. 4.9.10.11.12. Exo. 20.10. Vers. 15. Eze. 20.13 & 22.8. For hee that is entred into his rest, hath also ceased from his owne workes, as God did from his. Let vs studie therefore to enter into that rest. &c. In Exodus 31. The lord commaundeth him to be put to death which shall breake the Saboth. Also in the Prophet Ezechiell when he cō ­plaineth of the corruptiō of the whole worship of God: He saith, that the sa­both is broken: of which straightnesse in requiring the keeping of the Sa­both ther are euidently apparant two causes especially. The one, for that the neglecting of the ministery of the Church doth very easily corrupt and blot out the doctrine and worship of God: the other, for that by the straight requiring of the figuratiue Sabothe. God would declare the greatnes and necessitie of the thing signified, that [Page 55] is, of the spirituall Sabboth.

46 The Ceremonious vse of the Saboth.

The Saboth day had this ceremo­nious vse, to cause at a set time the people to assemble together, to heare the Law, and to call on the name of the Lord, to offer their sacri­fices, & to do al that which should cō ­cerne spirituall order and pollicie.

But because this cannot be well and sufficiently vnderstood, without some more plainer and more distinct handling: therefore let vs first of all note, that the Saboth day was a shadowe, vnder the Law vntill the comming of Christ, to signifie that God wil haue men rest themselues from their owne workes. And that this is so,Heb. 10.1 S. Paule hath also declared, and likewise be­sids him, we haue sufficient testimony in other places of the Scripture. In his Epistle to the Colossians,Col. 2.17 he hath these words in effect, that we haue the substaunce and body of those thinges which were vnder the law, we haue them (saith he) in Christ. And therefore [Page 56] it was expedient that the aunci­ent fathers should be exercised in this hope: aswel by the sabboth day, as by other ceremonies: but sith the thing is now giuen vs, we ought not to stay our selues on these shadowes. True it is, that the Lawe is so abolished that yet we ought to keepe the substaunce and truth thereof: and as for the sha­dowes and figures, they are done a­way by the comming of Christ. If one then demande howe the auncient fathers knew of this sence and mea­ning: Moses hath made declaration hereof as it is sufficiently shewed in the booke of Exodus. For God after he had published his lawe in the xx. Chap. he reuealeth vnto Moses in the xxi.Verse. 13. chapter, to what end it ser­ueth, and declareth that hee hath or­deined the Saboth day (as a signe) that the people of Israell shoulde bee sanctified by him. Nowe when the scripture speaketh of our being sanctified vnto God, it is to separate vs frō all that which is contrary to his wor­ship and seruice. But where shall a man finde such purity? Wee knowe that we are of God (saith S. Iohn) & the whole world lyeth in wickednesse1. Io. 5.19 [Page 57] We need not go forth of our selfs to haue battel with God and his iustice because y^e wisedome of the flesh is e­nimie against him.Rom. 8.7. When men loose the bridle to their thoughts and ima­ginations, to their desires and lustes: then make they open battaile with God. And wee are not ignorant of y^e which is declared in Genes. vi.Verse. 5. that the wickednes of man is great in the earth, and all the imaginations and thoughts of his hart, are only euill continually. So then we may wel vn­derstand, that we cannot be sanctified before our God: that is wee cannot serue him in holinesse and purenesse, if we be not seperated, from that vn­cleannesse, and those defilements which are contrary hereunto, and not hauing first abolished all that whiche is of our owne nature.

47 The ende of the Saboth.

The saboth teaching vs our inward corruption stayeth not there, nei­ther is that y^e end of it, but leadeth vs to vnderstand, that seeing our owne waies bee all corrupted and defiled [Page 58] with sinne, insomuch as the ceasing from sinne is no other thing then the ceasing from our owne waies and works: it appeareth euidentlie that iustification and holinesse of life, haue not their beginning from our selues, but are the free and vndeserued gra­ces and workes of God within vs.

Which we are compelled to graunte in that we confesseour owne waies to be corrupted, and that the ceasing frō sinne, is (as it was saide before) the ceasing from our owne waies and workes. For if (as the truth is) our owne waies be all corrupted and de­filed with sinne, if any good be in vs it must haue a beginning and spring otherwhere then from our selues.Ex. 31.13. The saboth did signifie, our newe birth in Christ, to be the worke of God in vs as witnesseth the Lord himselfe. Keep yee my saboth (saieth hee) for it is a signe betweene me and you, in your generations,Ez. 20.12. that you may know that I the Lord do sanctifie you. For the deniall of their owne waies muste needes witnesse their worke of sancti­fication to proceede from the Lorde, & not of themselues. The same is wit­nessed in Ezechiell. And in the Acts [Page 59] of the Apostles, the couenaunt made with Abraham for blessing al nations in his seede, is said to be performed in Christ, in turning euery one of his from their iniquity.Act 3.26. Vnto you (saieth the holy Ghost) hath God raised vppe his sonne Iesus, and him hath he sent to blesse you, in turning euery one of you from your iniquities. The Iews had this speciall ceremonie of rest, to exercise them in the doctrine and practise of mortification: the trueth of which ceremony is fulfilled in Christ For by the power of his death it is brought to passe,Rom. 6.8 that sinne dieth in his. It was necessary they should be acquainted with this doctrine, for the Lord hath no seruice of vs that he wil accept of, if we learne not to renounce and deny our affections. Neither can we go truely to the obedience of him, but in the deniall of our selues.

48 How wee ought to profite by the Saboth.

THe Saboth day ought to serue vs (as it were) for a tower to make vs moūt on high to view [Page 60] the workes of the Lord from a farre, when we are neither hindered nor oc­cupied with any thing, but that wee may applie all our senses, and all our whole vnderstāding to reknowledge the gracious giftes and benefites which he hath bestowed vpon vs. And when wee shall haue well practised this on the Saboth daye, that is to say, when we shall haue deepelie con­sidered the works of God: we shall ve­rilie all the rest of our time be giuen hereunto, and these meditations shall so fashion and adorne vs, that the next day,Ex. 20.8. Deu. 5.12. and all the rest of the weeke, we shall be ledde to thanke our God: when so before hande wee shall haue premeditated on his workes to make our profit therein. But when the Sa­both day is spent, not only in vnlaw­ful games & pastimes ful of vanitie, but in things w^t are altogether cōtra­rie vnto God, that men thinke they haue not celebrated the same, except God therein be by many and sundrie waies offended: when men vnhallowe in this sort, this holy day, which God hath instituted to leade vs vnto him­selfe: it is no marueile if wee become brutish and beastly in our doinges all [Page 61] the rest of the weeke. Wherefore let vs know, that it is not sufficient to come to church on the Saboth day, to receaue some good doctrine and to call vpon the name of the Lord: but we must digest those things which we heare and receaue, & apply al our sen­ses to the better vnderstanding of those benefites which God bestoweth vpon vs,Mat. 7.24 Luk. 11.28 Ia. 1.22. &c. and that by this meanes we bee so formed and fashioned to the same, that the Monday and all the rest of the weeke following coste vs nothing to come and aspire to our God: and that wee neede but call to minde that which wee haue learned before at good leasure: when our mindes be (as it were) vnwrapped from all those thinges which hinder vs to receiue the workes of God.

49 Of the second table of the law.

AS the Lord in the fower com­maundements of the first table doth perfectlie instruct vs in al the dueties that appertaine direct­ly vnto his worship and seruice: euen so in the second table, he doth giue vs [Page 62] rules and precepts for the duties that we do owe vnto men. The dueties vnto God do admonish vs, that al our doings towardes men are nothing, where Gods glorie doth not goe be­fore. As it is written by S. Iohn: In this we know that we loue the chil­dren of God, when we loue God and keepe his commaundements. As like as our dealing with men is nothing, when the true seruice of God,1. Io. 5.2. is ei­ther not knowne or not regarded: so that seruice that is giuen vnto God is not accepted when our brethren are neglected of vs. And therefore our sauiour Christ chargeth vs, that whē our neighbour hath any thing against vs, we should not presume to offer a­nie gift vnto God. before we be recō ­ciled.Mat. 5.23 24. So greatly doth the Lord e­steeme of this louing conuersation with men, that the holy Ghost maketh it the proofe of our blessed estate. We know saith S. Iohn that we are tran­slated from death to life,1. Io. 3.14 Ex. 20, 12. Ier 19.3 Col. 3.20. because wee loue our brethren. Concerning that which we do owe vnto men: the hono­ring of father and mother hath the first place. To honour our parents is to yeelde vnto them all obedience, re­uerence [Page 63] and gratefulnes. Children saith S. Paule,Eph. 6.1. obey your parents in all thinges, for that is well pleasing vnto the Lord. And our Sauiour Christ Math. 15 & so likewise Mark 7. doth declare out of this commaun­dement, how children ought to behaue themselues towardes their parents. By father and mother all those are vnderstood who are the conueiers of any speciall goodnes of God vnto vs, whom because he hath vouchsafed to be his meanes in conueying of the grace that we do enioy by him, he cā ­not abide that they should be without honour at our handes.

50 We must obey our Superiours.

GOd will proue our obedience and the loue we beare him, whē he commandeth vs to walke in all equitie and vprightnes with our neighbours and that wee liue toge­ther in such loue and vnitie, that a­nie one be not giuen vnto himselfe, but that we communicate together, and that euery one according to his abilitie to do well, imploy and force [Page 64] himselfe thereunto. This way God proueth vs to know whether we wor­shippe him vnfainedly and from our heart, And this is the cause why our Lorde Iesus Christ saieth that the weightier matters of the lawe is iudgement,Mat. 23.23 mercy & fidelitie. There­fore when we liue with men without hipocrisiy and dissimulation, when wee are not geuen to our subtill sleightes nor malicious practises: when wee studie to minister and to serue euery one in his commoditie: when we maintaine right and resiste wrong as much as lyeth in vs: wee then shall accomplish the chiefe and principall part of the lawe. Not that the seruice of God ought in the meane time to be forgotten, or that it is of lesse importaunce: but because it is vnpossible that men acquite them­selues in their duties towardes their neighbours except they be lead there­vnto by the feare of God. And al­though mention bee here expresselye made of father and mother, yet there is no doubt, but God meant to deli­uer a generall doctrine,Rom. 13.1 of hauing al superioritie in honour. For if it had not touched any thing of the duetie [Page 65] we owe to other superiours, as Prin­ces, Magistrates, and those which haue the sword of Iustice, if it had deliuered nothing concerning Ma­sters it woulde haue seemed to haue bene vnperfect. Therefore we must conclude, that God hath com­maunded that all they which are in honour and authority, be honored and obeyed. Neither ought we to account it straunge that vnder one speciall kinde of obedience to be yeelded to al superiours, the whole is comprised: For this was not done because God could not speake it in other manner, but for our profite and instruction. For when wee see that God abaseth himselfe to our rudenes and that hee speaketh according to our capacitie: it taketh from vs all excuse, remoueth al pretences whatsoeuer, and euerie one is bound to order himselfe aright,Gen. 6.5. cō ­fessing that there is nothing, which hindereth vs from doing our duties, but y^t we be rebellious against God & wil not beare his yoke.

51 Of Magistrates, and how we must obey them.

PRinces and Magistrates do not rule for their owne cause, but for the common profite, neither are they indued with an infinite or vnli­mited power, but such as is tyed to the health of their subiectes. They are bound to God and men in their prin­cipalitie,Deu. 5.16 Deut. 1.17 & 16.19. Leu. 19.15 1. Sam. 16 7. Pro. 24.23. Ia. 2.2. & vnto God they must giue an account seeing he hath aduaunced them to so great honor, and hath pla­ced them (as it were) in his seat, and will haue them gouerne (as it were) in his person. So did Moises and Iosua giue the iudges (which they made) wel to vnderstand: ye shal haue no respect of persons in iudgement (saith Moyses) but shall heare the small as well as the great, ye shal not feare the force of man, for the iudge­ment is Gods. And therefore it beho­ueth Princes and Magistrates, to take good heede to themselues, know­ing that God wil haue an account of them, and they must appeare before the Lord Iesus, to giue an account of their office, which they haue executed. They ought to imploy themselues in this that their subiectes be maintai­ned and kept in good peace, that eue­ry man may quietly enioy that which [Page 67] is his own, that no man be oppressed & put to wrong: that they themselues stand for right and equitie without accepting of persons,Deu. 27.19. Ex. 23.3. that there be no partialitie nor fauour vsed, no hatred nor reuenge shewed, and that there be an honest and indifferent dealing be­twixt man and man, that our liues be honest and seemely, not dissolute and lawlesse, but especially and aboue all that they maintaine Gods honor, and pure and true religion according to his worde. For as much therefore, as the magistrates are appointed to maintaine the state of mankinde, and to be their protectors: it is great rea­son that we pray for them, and with all humblenes and reuerence submit our selues to their lawes and decrees (being not repugnant to the will of God reuealed in his word) for other­wise we shall resist the ordinaunce of God,1. Tim. 2.12. Ro. 13.3. and shew our selues to bee pub­licke enemies of mankind.

52 The exposition of the sixt com­maundement.

IN the second commaundement of the second table, the Lord our God doth not onely giue vs a lawe to restraine our outward deedes, but principally to bridle the affections of the mind. He teacheth vs that vnto this knitting together by honoring ech other we ought to bring with vs a singular care of preseruation to bee spread forth vnto euery one. He for­biddeth vs all hilling, fighting, and quarelling,Deut. 5.17 Exo. 20.13 Gen. 9.6 Mat. 5.39, Col. 3.13. Leu. 19.17 19. Mat. 5.22. 1. Ioan. 3.85. Pro. 20.22 Ma. 25.35 Esay. 58.7 Luk. 6.27. Mat. 5.44. Leu. 9.17 reproches, mocking and such like. He forbiddeth all killing in heart, that is, all anger, malice and desire of reuenge. He commaundeth vs to preserue life, by exercising the workes of mercy and compassion to­wardes our brethren, and towardes our enemies, to loue one an other in­wardly in hart, as our selues. Our Sauiour Christ maketh this exposi­tion of this commaundement Mat. 5. in which place also he teacheth that we must seeke to be agreed with our aduersarie, & that we must not striue in the law, and therfore much lesse as­sault our neighbours with violence. Of these matters the Apostle Paule entreateth more at large 1. Cor. 6. & [Page 69] Eph. 4.Ro. 12.17 18.19.20. Num. 35.16. &c. The Lord in the lawe accur­seth him that taketh reward to shed innocent bloud. With murthers the liuely image of God is blotted out, and therefore this bloud asketh ven­geance at Gods hande: and peace is not graunted vnto that lande that maintaineth murtherers, vntil it haue drunke their bloud.

53. Anger is to be auoyded with hatred and enuie.

SVch men as be geuen to anger, are also cruell,Gen 4. & 27. & Exo 14. 1. Sam. 18. 2. Sam. 15 2. King. 12 as we haue example by Cayne, Esawe, and the brethren of Ioseph. A man that is furious, is like vnto a floud of water that descendeth with raging: as we may see in Pha­rao, Absolon, and Roboam. Anger is cruell, and wrath is raging, but who (saith Solomon) can stand before en­uie, whereby he giueth to vnderstand that the company of the wrathful and furious man is verye hurtfull and daungerous,Pro. 27.4. and therefore that wee should not desire the same, but should rather shunne and auoyde it. And for as much as we desire not that anie [Page 70] should flye our company, as from cru­el and wrathful, furious and vnmer­ciful men, and also that we would not haue our neighbours to bee such to­wardes vs,Eph. 4.31.32. Col. 3.8. let vs learne with S. Paule to put frō vs al bitternes, anger, wrath and such like. The angry and wrath­full are very daungerous, but the en­uious are farre more cruell, and grea­ter transgressors of this commaun­dement: for besides crueltie and ra­ging, the which may be corrected in the angry and wrathfull, the enuious is ambitious and arrogant, a dissem­bler, purposing malice, obstinate and hard of heart against his conscience, so that they are altogether without reconciliation: as we may see in the Scribes and Pharisies against our Lord Iesus Christ. Wherefore let vs take diligent hede not onely of the en­uious,2. Pet. 2.1 but also that we our selues en­uie not, that wee bee no murtherers, backebiters nor violent oppressors, that wee eschewe anger hatred and wrath: and liue in godly peace and quietnes with our neighbours, accor­ding to the will of God.

Angry words and thoughts forbiddē in this commaundement.

THe Lord is not onely carefull to haue obedience from our handes, but also from our thoughts and tongues: so that both thoughtes and wordes must come vn­der subiection vnto him,Io. 4.24. that neither of thē be infected with malice, which the Lord so hateth and abhorreth. For we must interpret the law according to the nature of the Lord who is the law giuer. Man by reason that hee onely seeth the deede, and cannot dis­cerue of the heart maketh lawes for the outwarde doinges, and punisheth thē alone without proceeding further:Act. 1 24. Ro. 8.27. 1. Th. 2, 4. 1. Io. 3.20 1. Io. 3.15 but the Lord who searcheth the harte and reynes, maketh lawes for it, and punisheth euen the consent of the hart going against his law. For in asmuch as the Lord hateth the euill it selfe, he cannot but abhorre it wheresoeuer he shall find it whether in heart, hand or tongue. Whosoeuer hateth his bro­ther (saith S. Iohn) is a mansteare. We see hereby that not onely grosse euils come into reckoning before the Lord, but euen hatred setled in the heart, although the hand hath neuer beene stretched foorth to execute the [Page 72] same. Neither commeth it before him as a trifling toye, but it appea­reth monstrous, hauing no other shape vpon it, nor other account made of it then of murther. This was the cause why the Lord forbidding hate­full and malitious thoughtes in this commaundement, woulde giue it no other name then murther, teaching vs that howsoeuer wee nourish such thoughtes, and make small account of them, yet his iudgemēt is plaine that they be no better then murther when the hart of man is setled in them. We may see in the Gospell how our Lord Iesus Christ hateth wordes, which proceede from malice and anger, and pronounceth that whosoeuer shall say foole to his brother, shall bee worthy to be punished.Mat. 5.22. Hatred towardes our brother is so greeuous in his sight, that it stayneth and defileth what soeuer it toucheth, bee it thought or word, & maketh it so heauie, that the Lord can no longer beare it.

55 We must absteine from wrong and iniurie.

THe Lorde in declaring that hee is displeased when one man doth in­iurie to another sheweth vs thereby that this ought to withholde vs from doing wrong, except we be bereaued of all sence. And to the end we mighte better aduise our selues in this thing he declareth further,Ex. 20.13. that there can­not be a murther committed, but the earth therewith muste needes be pol­luted and defiled. And as it appea­reth in the booke of Numbers, The effusion of mans blood in it selfe, im­porteth a filth & such a blot,Num. 35.43. as scarse can be wiped out. When mention is made of killing, euen in a battle ap­proued and allowed, it appeareth 1. Chro. 22. that a man therby is be­come vncleane: because wee mighte learn therebie to haue in greater hor­ror and detestation the effusion of blood.1. Chro. 22 8. If an enemie be killed in open battell, althoughe God pardon this, because he which killeth him hath iust and lawfull cause, and doth it for ne-nessitie: yet notwithstanding it is said that the man which hath slaine him is polluted and made vncleane, to the end we might knowe that God hath created vs to liue together in peace, [Page 74] and that wee can giue neuer so little a blowe in anger to our brother, but that we defile our selues, and become by and by vncleane before the face of God.Io 13.35. The persons of men must be ac­counted deare and pretious in our sight, for vntill we be come vnto such perfection, God will alwaies accoūt vs for murtherers. If one strike his neighbour and kill him not, yet is he alreadie a murtherer before God: to the end, God might declare vnto vs, that howe euer wee esteeme them as light and little faults to bee the occa­sion of tumults and sedition:Deu. 5.17 that hee notwithstanding shall not so account of them, because they are al as weigh­ty as murther.

56 Of Anger, and the effects thereof.

THe sonnes of Adam are of such a nature, that they wilbe feared & doubted, and cannot suffer to bee despised, nor to receaue any signe of contempt. If it seeme vnto anye one that any do labour to trouble him, he is straightwaye moued with anger & [Page 75] wrath and sodainly doth shewe it by contentions, debates, strifes, and in outragious words and violent deeds. He boyleth so vehemently with impa­tiencie and furie, he hath so great de­sire to be reuenged for the iniury, that he perswadeth himselfe to be done vn­to him, that he looseth al boldnes, and cannot dissemble his naughtie sto­macke: and yet, it seemeth vnto him, that he is mightie and strong, and that he behaueth himselfe in good or­der, and that his heart is vpright be­cause he suffereth none to hurt or bite him, neither to tread him vnder foote. But the holy Ghost by the mouth of Solomon pronounceth him to bee a foole.Pr. 12.16. Mat. 5.25. A foole (saith he) in a day shalbe knowne by his anger. His meaning is not, that the foole is satisfied to haue shewed his anger and wrath for a li­tle space, and afterward returneth to be reconciled, and to bee freindes a­gaine with them with whom he was angry: as euery one of vs must doe in following the goodnes of our heauen­ly father. For he endureth but a while in his anger: but in his fauour is life. And for to follow him, we must obey the exhortation of S. Paule. Be an­gry [Page 76] (saith hee) but sinne not &c. And againe, let all bitternes, anger and wrath, crying and euill speaking, bee put away from you, with all malici­ousnesse,Eph. 4.29.31. &c. We must not dwell long and abide in the company of the con­tentious, for to knowe the wicked­nesse of his hart: For, for euery little thing done contrary to his will, hee wil shewe by iniuries, raging & vio­lences, what he is within. As Cain against Abell, Corach, Dathan and Abiram against Moses:Gen. 4. Num. 16. 1. Sam. 27. Saul against Dauid, the enemies of the trueth against the children of God: Not one­ly among the Papists, but also there where they boste of the reformation of the Gospell.

57 The exposition of the seauenth commaundement.

IN the third commaundement of the second table, the Lord our God doth not onely forbid all adultery, fornica­tion, and al other vncleannesse in our bodies: but also all impure thoughts, and lustes of the heart. He forbiddeth vs vnchast behauiour, gluttony, drun­kennesse, [Page 77] and all other things whatso­euer may entice & allure vs vnto vn­cleannesse He commandeth vs to kepe our bodies and soules chast and pure: or if the gift of chastity bee not geuen vs, then to vse the lawfull remedy ap­pointed by God, whiche is mariage. for inasmuch as our bodies and souls are the temples of the holy spirit,Deu. 5.18. Leu. 18.20 Deut. 23.17. Mat. 5.25. Esay. 3.16. Ro. 13.13. Eph. 5.18. 1. Th. 4. Heb. 13.4. wee ought to keepe them in all purenesse, and not onely to absteine from the carnall act, but also to be chast in heart, wordes and behauiour. The Lorde doth not only forbid adultery, but al­so all vncourteous, wrongful and in­tollerable liuing together, he wil haue the life of maried persons to be ruled with charity. How great a fault God iudgeth adultery, may here be known in that hee hath condemned it with death, the which maye more at large bee seene in Iob the thirtie and one chapter, and Prouerbs the fift and six chapters.

58 Fornication is forbidden.

Adultery is not onelye condemned and forbidden, in this comman­demēt [Page 78] but also fornication, when both the offendors are single persons. For­nication is forbidden in expres words in Deut. There shalbe no whore (saith the L.) of the daughters of Israel: the punishment of this sinne of fornicatiō which was so fearful among the peo­ple of Israell, is brought in of the A­post P. to bring all men to such fear of God, as may restrain them from it. Neither let vs commit fornication,1. Cor. 10. (saith the Ap.) as some of them cōmitted fornicatiō. & fel in one day 23000 The life of man beeing so pretious, vnto our heauenly father as it is, it cannot be a smal sin that prouoketh y^e Lord to proceede in iudgement euen to the death of so great a number: & therefore is this notable punishment (not without great reason) ioyned to fornication which was the cause therof. For commonly, this sinne is little regarded, hauing natural infirmitye set beside it, in the vsual speech of mē to hide it withall. But the holy Ghost doth not so match it, in his speech, hee doth not set before our eies in a cloak of natural infirmity, wherby we shold the lesse feare it: but putteth vpon it y^e garment that indeede belongeth vnto [Page 79] it, euen a cloake bathed with the blod of 23000. There is a great difference between these two cloakes: the one is far vnlike the other. In the eyes of the holy Ghost, this sin is fearfully stay­ned with much blood: in the sighte of fornicators, there is nothing in it w^t is not natural & kindly, so diuers are their iudgements, and so great is the disagreement of their opinions. The Apost. P. reasoneth against fornica­tors by the worthinesse of our bodies,1. Cor. 6.16. which are the members of Christ. Do ye not knowe (saith he) that he whiche couplth himself with an harlot, is one bodie. For two (saith he) shalbee one flesh. Certain it is that the body of ā harlot can be no member of Iesus C. And the fornicator, by the testimonye of the Apost. is become one body with her,Gen. 2.24 Mat. 19.5 Mar. 10.8 Eph. 5.31 hauing the same coniunctiō with her in wickednesse, that the husbande hath with his lawfull wife in holines and by the appointment of the Lorde. There is great cause therefore. why the holy Ghost should so earnestly per­swade vs to fly fornication, making that sinne aboue all other, to offende against his owne body whiche doeth commit it.

59 Of maried folkes.

ADultery and fornication beeing forbidden, the godly, louing and chaste life of married folkes must needes be commanded: Which, that it may be performed, almightie God requireth of his children, that they do match themselues with such as feare him, and serue him after his worde. Such hath he promised to blesse: As for those that marry for riches, beauty and such outward things, when there is not the feare and true worshippe of God ioined withal:Ps. 128. Gen. 6, 2.3. they haue alwaies tasted of most greeuous plagues from the hand of the Lord. Moreouer wee knowe, that if any thing must be kept holy in the whole life of man, it is the faith which the husband plighteth vn­to the wife and the wife promiseth vn­to the husband. All contractes and promises which wee make must faith­fully be obserued: but if we make comparison we shall finde that mariage, not without great cause is named the couenant of God, Solomon sheweth by this worde,Pro. 2.17. that God beareth rule o­uer mariage, hauing it vnder his [Page 81] garde and protection. And for this cause if the husband breake his pro­misse whiche hee hath made vnto his wife, he is not periured onelye tow­ards her, but towards God.Deut. 5.18 Ex. 20.24. Asmuch is to be said of the wife, that she doth not onely wrong to her husband, but to the liuing God. For vnto him shee is bound, inasmuch as God wil haue the care of mantayning mariage whereas it is ordeyned by him, and he himselfe the author of the same.

Therefore when we heare this worde adultery, we ought to holde it as ex­ecrable and accursed: and let vs know that except we be sober, continēt,Heb. 13 4. chast and modest: God hath vs in great ha­tred, and our life is infected before him. For if our persons are counted pretious, and our liues held deare in his sight, he will also that the loyalty and mutuall faith which ought to bee betweene the husband and the wife be in price and estimation,Mat. 5 28. Tit. 1.15. that suche an honorable and holy thing as mari­age is, be not set forth vnto reproche. And this ought to teach vs, that God wil not haue a man to cast an vnchastey vpon the wife of his neighbor, bee­cause God hath already coupled her [Page 82] vnto her husband he will him to bee her shadowe: and that when we think on euil, and set our mindes on anye vile lust: we ought to stand in fear of that sentence which is pronounced by the holy Ghost, as namely that GOD wil take vengeance on al them, which violate and defile the holy coniunction which he hath set foorth in his owne name.

60 Of mariage, and why it was instituted.

Seing that in lawful mariage there is Gods blessing: it is manifest y^t in whoredome there is nothing but cursednes. Wherefore wee muste not delight in whoredome, but rather ab­horre it,Ps. 128. seeing that therein there is nothing but wickednesse and euill successe whereas in mariage there goeth a blessing. They which are maried, must not with all greedinesse followe the lusts of the flesh and their sensua­lity, taking their pleasures and desirs after their inordinate concupiscences but the ioye that the faithfull mari­ed folkes ought to haue, is that they [Page 83] should confes that it is God that hath knit them together for to be vnited in such wise, that the one should not de­sire to be seperated from the other: but that in this vnion man should knowe that it is not good for him to liue a­lone: and therefore should loue his wife, whom God hath geuen vnto him to be with him, and to helpe him: the wife also to knowe that she hath bene taken out of the side of man, and ther­of made a woman, that she might bee an helper to man: and therefore should geue her selfe wholly to obeye her husband. That they should confesse that they are in a very honorable estate, as the sonne of God hath well declared, and that it commeth not from the in­uention of mans braine, but from the most auntient institution of God. Al­so that God hath made them perta­kers of marriage, to the ende they should possesse their vessels in honor and sanctification, and not in filthi­nesse and vncleannesse. Likewise if they haue children, they shoulde ac­knowledge that they are the instru­ments whereby God doth increase his Church, and the greater number of children they haue, let them reioice [Page 84] Let them reioice so much the more, cō fessing that the blessing of God is the more vppon them and that God doeth greatly honor them, when they are made fathers and mothers of so great a flock. They that want this know­ledge and vnderstanding, and which doe not so reioice, though they be ma­ried, & y^t they come not neere y^e gate of the whoremongers and harlots house, and that they haue a number of law­full children: neuerthelesse yet as tou­ching them, there nothing remaineth but a curse and malediction: for vnto the vncleane and infidels nothing is cleane.

61 The Papists opinion concerning mariage.

OVr Lord God hath shewed that all they that cannot absteine from mariage ought to vse it: Yea and that which is more if any mā see (although otherwise hee haue no neede) that hee can serue God better being maried, he is bound to marie, considering y^t is a kind of life, that god liketh well of, & accounteth honorable. [Page 85] The Pope holy papistes on the con­trarieside,Ge. 1.27. & 2.24. (kicking against the holye ordinance of God:) affirme and saye, the ministers of the worde of God, cannot be holy, vnlesse they abstaine from mariage. The high Priest (saye they) in the olde lawe, when he went into the Sanctuarie, must needes bee seperated from his wife: and againe that it is an ordinarie thing amongst them when they offer sacrifice vnto god, that he that is in that office must wholly renounce marriage, and haue nothing to do with women. Concer­ning the first, the papistes speake blas­phemie against God, in saying that the Shepheardes of the Church of Christ, are called to sacrifice Iesus Christ. For the masse (as we knowe) is a verye deuillish and detestable thing. True it is that God comman­deth vs to sacrifice the soules which we shall get to him by meanes of the Gospell, (as S. Paule also speaketh vnto the Romaines:) But as for the high Priest of the olde law,Ro. 12. he was a figure of our lord Iesus Christ, which is not at this day in vs, and therefore it is a beastly and blasphemous ar­gument, wherewith the papistes haue [Page 86] deceiued the simple people, in that they haue not suffered their priestes to be married and are come to this point to cal the state of marriage a defiling, and so despise the ordinance of God.Heb. 13.4. The holy Ghost hath pronounced that marriage is honorable for all men: and yet the papistes dare affirme that it is foule and filthie: therfore the de­uill is the authour and finder out of their doctrine. And great occasions haue we to prayse God, and to giue him hartie thankes, for that hee hath drawn vs out of such a confusion, and hath shewed vs the only way to serue him, so y^t we may be out of all doubt that he liketh well of our life, that we cleaue simply to his word, not adding any thing to it,Deu. 4.2 & 12.32. but followe the pure rule, that is conteined in the same.

62. Christians must be sober, continent, chast and modest.

THe will of our God is, that wee should liue soberlye and chastlye, that christians should bee no adulte­rers, no fornicators, not giuen to idle­nes, wātonnes, drunkennes, gluttony, [Page 87] nor to anye such like, but that they should abstaine from al these things, and endeuour with al godly affection to discharge their dueties according to his word,Ex. 20.14 Luk. 1.75 Gal. 5.19. 1. Cor. 6.9 Tit. 2.12. and to walke before him in holines all the daies of their life.

Whosoeuer are giuen to dissolutenes and excesse, it is certain that they are not spirituall, what countenance soe­uer they make to the cōtrary, but they follow the flesh and performe the fil­thye workes of the same: and there­fore is this horrible sentence pronoū ­ced against them, that they shall not be inheritours of the kingdome of God. It is the will of our heauenlye father, that christians, should liue so­berly and moderately, auoyding all occasions whereby they might be en­tyced and prouoked to wantonnesse and vncleannesse. But it is not suffi­cient onely to restraine the outragi­ous wantonnesse and lust of the flesh: but also the flesh when it is moste so­ber, and in his best temperance, must be subdued and repressed, least it ful­fill his lustes and desires. For the most sober and temperate are manye tymes moste assayled with temp­tations.

63 The exposition of the eight com­mandement.

In the fourth commaundement of the second table,Deu. 5.19 Eph. 5.3.5 Col. 3.5. Ps. 62.10, 1. The. 4.6 Ex. 22.21.22.23. Pro. 27.27 Ge 3..19. Eph. 4.28. the Lord our God doth not onely forbid all stealing and such robberies as are punished by common lawes: But he forbiddeth al stealing in heart, that is, all desire of any mans goods wrongfully. He for­biddeth al deceit and wrongfull dea­ling, al vnlawful and deceiue able oc­cupations, whereby we plucke vnto vs anye part of our neighbours sub­staunce, whether it bee by violence, by fraude, or by anye other meanes, that God hath not allowed by his word. And on the other side, hee char­geth vs, to be content with that porti­on which the Lorde hath lent vs, to applye our selues honestly in our vo­cation and calling, to liue of that which is our owne, and also to bee helpfull vnto others. All such as feare God, must haue regard that the pos­session and getting of their goods, be without couetousnes, fraude, thefte, and deceit: but honest and pleasing God, as comming by inheritaunce, or [Page 89] of honest and diligent paines taking: for God in this commaundement for­biddeth vs to take awaye or keepe any thing that is due to another, by what meanes soeuer it be done: wher­fore false weightes and measures are forbidden: thinges founde by chaunce must not be kept, but restored againe to the true owner. That which is left with vs to keepe and lent vs, must be wholly geuen home againe. The due­ties that are due vnto euery man must be done vnto them, and no man must be defrauded of the thinges that are his. Debtes must be paide at the time appoynted without the hurte of our neyghbours, but especially the wa­ges due for mans worke must be paid truely and quickly. The Lorde ex­poundeth this commaundement ver. 19. ye shall not steale, neither deale falsly, nor lye one to another saith the Lorde. For in so much as God is a spirite, he hath not onely regarde to robberies that be committed in deed,Leu. 19.11 Io. 4.24. but he considereth as well our secret enterprises, our deuises and purposes, and the desires of our minds, to come by ryches through our neighbours losse.

64 Diuers sortes of stealing.

THere are many kindes of theeue­ries: for some vse priuy and secret sleightes, when they drawe to them­selues by subtle meanes and practises the substaunce of another:Ex. 20.15. Deu. 5.19. other vse o­pen force and violence: and some vse more slie feates, and such close cōuei­ances, that a man shall not be able to accuse them before the world: and yet because they walke not in al simplici­tie and vprightnes, they are theeues before God. But in the meane tyme we haue to note, that god iudgeth not of theftes after the manner of men: for they which liue in great credite & reputation before men, shall not cease to be condemned before god: and ther­fore we must not bring our own fan­tasyes to iudge of theftes thinking to escape the hand of God, when we shal not be condēned by men, nor punished by earthly iudgement: for god procee­deth in this, muche further and higher. And indeede, when God threatneth a woe by the prophet E­say,Esay. 33.1 that hee which hath pilled and spoiled others, shal be rewarded with [Page 91] the like: hee speaketh not of pettye theeues, which are ledde to execution but he speaketh of great Princes and Monarchies whiche beare then the swaye throughout the worlde. And againe in his first chapter, when hee addresseth his talke against the holye people which was the church of God. Thy Princes (saith he) are rebelli­ous and companions of theues.vers. 23. Cer­taine it is, that none charged these of theft: but they sate as Iudges and condemners of other pettie theeues, and yet fayled they not to be condem­ned before God. And thus the theues here below on earth, are notwithstā ­ding accursed by the lawe of God, & he hath pronounced on them his de­terminate sentence in this comman­dement. We must therefore humble our selues vnder the iudgmēt of god, and know, that we shall gaine little, although our theeueries be excusable before men, and although we couer & colour them neuer so cunningly. For in the meane time, the lawe of God shall haue his course, & the execution therof shalbe ready at hād to cōdemn vs, god hath forbiddē nothing which he wil not cal into an account.

95 Against wrong and oppres­sion.

FOr as much as we are the children of God, who is iust and righteous, gentle and mercifull: we should wish to do wrong vnto no man, neither vse our neighbours with crueltye or de­ceit. We do wrong vnto a man, when wee giue him not that which wee owe him,Ex. 34.6. Ex. 20.15. or when we take from him that which hee possesseth iustlye, and without the which hee nor his fami­lye can bee maintayned in this life.

And this wronge is done most com­monly to them that are poore & haue no aboundance of wealth:Deu. 15.7 Pro. 28.27 Mat. 25.40 for as much as they haue no power to defend thē selues, and that no seruice nor plea­sure is looked for, at their handes. This commeth also because of their weakenes, why God abhorreth those which do them wrong, and counteth it dishonor done by them: not that it is lawful to do wrong vnto y^e richer sort nor to pul away from thē that which they possesse, though they be wicked, and haue nothinge sanctifyed to their vse. Nowe although wee [Page 93] ought to doe no wrong to such kinde of people, yet haue they no neede to be commended, for they will not wil­lingly suffer to be wrounged:Prou. 14.31. and as they well thinke, they are strong e­nough to defende themselues, and do rather pul away the goods of others, then to suffer any losse or hinderance at all. Likewise God hath no care to commende them, but he commendeth vnto vs the needie pronouncing that the wroung that is done vnto them, turneth to his dishonor, and that the euill and iniurie that is doone to the poore, is done vnto himselfe: so that when a poore man is wronged, we do not iniurie to him only that hath no power, but we stande vp against al­mightie God who knoweth well how to reuenge the wrong that is done to him. Though a man be neuer so poore and needy, yet he ceaseth not to be the worke and creation of God, aswell, or better, then the richest: and foras­much as he is his worke, God will surely take care of him, and not for­sake him:Iosh. 1.5. Psal. 118.6 Heb. 13.6.7. the which may be a great comfort to the afflicted, and a perfect assurance of the fatherly care of God towardes them. On the other side it [Page 94] ought to feare & terrifie the vnmer­cifull and cruell: for in doing wrong to the needy, they doe not despise the worke of a man, but so much as ly­eth in them, they destroye what God hath made, wherin they take a worke in hande, which they cannot bring to an end, & the wrong y^t they inuent for their neighbour, shal fall vpon them­selues. The world is ful of such as do wrong vnto the needy, whereupon it followeth that God is greatly disho­nored,Psal. 7.16. although all the world would be esteemed, that they reuerence and feare God, as they ought to doe.

66 Against couetousnes and vsurie.

ACcording to the iudgement of the worlde, and sence of the flesh, the manner to abounde in worldly wealth, is for a man, to get and laye vppe for himselfe, and to keepe and holde it, & not to disperce the fruites which come thereof, but to make a treasure of them & to spend warily for his owne vse. For we see by experience, that they which doe so vse them, become soone riche, or at [Page 95] leastwise are esteemed such: for wee see them possesse much goods. Con­trarywise, they which make great cost, though they greatly abound doe consume them by little and little: and especiallie they which dispende rio­tously and prodigally where there is no neede, but in pompe, in delica­cie, pleasure, and ostentation. On the other side, there be which are li­berall, & distribute their goods plen­tifully, and yet cease not but still to abounde, and do greatly encrease: contrarily, there are which be so spa­ring y^t they wil not vse nor shew mer­cie when neede requireth: and yet they waste and come to pouertie. Al­though the first is of the gretest shew, and that it is commonly seene with the eye: yet is it not, so certaine as the contrary: A smal thing y^t the righ­teous hath,Ps. 37.16. Ps. 112.1.3. is better thē great riches of the vngodly. Blessed is the man y^e feareth the Lorde &c. Riches & plen­teousnes shalbe in his houses and his righteousnesse endureth for euer.Ps. 62.10. To gather riches together it is lawfull, but wee must take heede wee set not our hearts vpon them, otherwise we shall gather but with vanitie: for [Page 96] it is a great vanitie for a man to oc­cupye himselfe with greedinesse and couetousnes. As Dauid saith doubt­lesse man walketh in shadowe,Psal. 39.6. Eccl. 4.7. and disquieteth himselfe in vaine, he hea­peth vp riches and cannot tell who shall gather them. Againe, I turned and sawe vanitie vnder the sunne. There is not only vanitie in such la­bouring, but also great cruelty: for they which gather couetouslye, care least to doe wrong vnto their neigh­bours: For the which cause they are called in the Scripture theeues, rob­bers,Esay. 1.59. Amos. 8. and murtherers: and it is laid to their charge that their handes are full of bloud. The vsurers and coue­tous, haue no pittie vpon the poore, they are cruell and vnmercifull, and therefore their greedie desire, shall encrease to their confusion, and as their money encreaseth, so shall they encrease the heapes of their sinnes. He that loueth siluer shall not bee sa­tisfied with siluer,Eccl. 5.9. and he that loueth riches shalbe without fruite thereof. But that which is the greatest mise­rie of all, and which surely ought to feare,Mat. 25.4. Ia. 5.3. the oppressors, the couetous, and cruel vsurers, is the depriuation [Page 97] and loosing of the true and heauenly riches, which are much more preci­ous then all the transitorye treasures of this life.

67 Of riches and how they hurt.

OVr Lorde Iesus Christ verye aptly in his Gospel, compareth riches and worldly pleasures to thornes, for as thornes haue fayre greene leaues, and beautifull blos­somes, and flowers, that may allure a man to reach at them, so if he take holde of them hastily, he shalbe sure to be pricked with them.Mat. 13.22. So there seemeth to be a certaine beautie, and sweetenesse in riches, therby to pur­chase worldly pompe and pleasures: but if a mā with greedy desire reach at thē,1. Tim. 6.9 they will wound him & pearce him to the hart. For riches & world­ly pleasures, pricke in getting, they pricke in keeping, and they pricke in departing: and cōmonly they wound a man so greuously, that without re­pentance they kil him for euer. Right­ly therfore are they resembled to pric­king & dangerous thornes, & there is [Page 98] nothing that doth so fully possesse the minde of man, nor so mightely pull it from God, and the care of saluation: as the studie of riches and worldlye pleasures. Wherefore our Sauiour Christ sayth, that it was as easie for a Camel to passe thorough the eye of a needle,Mat. 19.14 as for one, whose heart was possessed with desire of riches to en­ter into the kingdome of God. The same thing in effect, he also teacheth in the parable of the rich man, that made a feast for the marriage of his sonne, and sent his messengers to bid the guestes, and they refused to come, pretending sundrie excuses:Math. 22.1. &c. One sayd I haue bought fiue yoke of Oxen, and must needes goe proue them, I pray thee haue me excused: Another sayd, I haue bought a farme, and must go see it, I pray thee haue mee excused. The thirde sayde,Luk. 14.16 I haue married a wife, and therefore I cannot come. By this feast is meant y^e communion of the gospel & benefit of our saluatiō purchased by Christ. To this feast mē are called by Gods messengers, that is by the faithfull ministers of Gods worde, the excuses made shewe what causes commonly they are, that with [Page 99] hold mens minds frō obeying y^e word of God, & cōming to the gospel: y^t is, the cares of the world, the study of ri­ches, & the pleasure & pompe of this life noted by these 3 kinde of things, whereof our sauiour Christ speaketh in the same place. And would to God these impedimentes had choaked the word of God, & hindered y^e hearing of the gospel in Christes time onely, & were not of greater force in the harts of men at this day in England.Mat. 6.24.27. &c. And the cause thereof, is the care of the world & loue of riches, which maketh thē to haue no regard of the worde of God, nor of their owne saluation.

68 Howe riches ought to be vsed.

IF a man be rich, hee must vse the goods he hath in his handes, and that in doing homage vnto God: which he cannot doe, vnlesse he be cō ­tent therwithal to resigne thē vp, & to forgoe them: & then vse them as it is meete. There are two thinges requi­site, if they y^t haue, & possesse riches,Mat. 5.3. Ps. 62.10. will vse them aright. First of al, they must be poore in spirit, that is to say, they must not be tied to their riches, [Page 100] but when it shall please God to make them poore, they render vp the whole into his handes, and desire nothing, but to haue their cōtentation in him. Secondly, while it pleaseth God they shall enioye their riches which they possesse, that they knowe howe to vse thē moderately that it be not to glut themselues with them, and to hurte their neighbours to make themselues gorgeous & braue aboue their estate, but alwaies vse them so, as God hath commanded.1. Pet. 5.7. And if we be poore, God will prooue our patience by this meanes, and haue vs to depende wholely vppon him.Ps. 40.17. Hee that hath much must not trust in his wealthe, he that is poore and low, must know that hee hath his Father in heauen, and that the blessing of God is better then all the kingdomes and trea­sures of this worlde. When we haue scraped togeather, all that wee can possiblie desire, if God blowe vppon it, it will all goe to winde: but if God blesse vs,Esa. 40.24 bee it neuer so little, that hee hath giuen vs, it will suffice vs, it will be ynough for vs, to liue from hande to mouth, for Gods hand shall continually be stretched out vp­pon [Page 101] vs to content vs. So then seeing God, hath set downe this rule that men content themselues with that he giueth to euerie one: it is certaine,1. Tim. 6 9 that whosoeuer coueteth to be riche, he cleane casteth off the yooke, & sub­mitteth not himselfe to Gods order. Wherefore let vs take heede to our selues, & be content to be nourished in this worlde, knowing that God hath reserued this office to himself, as y^t we aske & craue at his handes our dayly bread. Let vs worke,Mat. 6.11. & do our duties in our vocations.Luk. 11.3. And if it please god to encrese vs moreouer & beyond our hope, and cause our riches to growe: let vs yeelde him praise and thankes for the same.

69 We must haue an assured faith, and a contented minde.

THere are two things without the which we shall neuer be able to performe any acceptable obedi­ence vnto God, in this eight cōman­dement. The first is an assured faith in the promises of God, that he will prouide for vs thinges necessarie, as­well for the bodie, as the soule: and [Page 102] that he hath charged himselfe, aswell with the care & prouision for the one,1. Pet. 5.7 as for the other. This faith (if it were true) would consume many feares, & cares of our minde for worldly mat­ters:Mat. 6.33. so y^t we might apply our selues vpon the care of better things. This did the holy ghost knowe very wel, & therfore mening to cure couetousnes, he maketh the plaister of faith saying Let your conuersation be without co­uetousnes,Heb. 13.5.6. Iosh. 1.5. Ps. 118.6. for he hath said, I wil not faile thee nor forsake thee. When our heartes shalbe fully perswaded that the Lorde will not leaue vs, nor for­sake vs, we cannot be so greatly tor­mented, with the care to liue and to obtaine necessarie things for vs: ha­uing so strong assurance for it, as is his promise, who hath made al things of nothing with his worde. The se­conde thing is,Ps. 33.6. to finde a contented mind with y^t which we haue already. And therfore to stay in it, as in a poreportion. w^t great thankfulnes of hart to our God for it, bearing our port & countenance in all our doings accor­dingly, without any exceeding what­soeuer. For if once our affections shal ouerflow the bankes of our conditiō, [Page 103] so that in mind we burne with the desire of a better, our dooinges can ne­uer be perswaded, that they must so neerely be looked at, but y^t they may borrowe a little of conscience & equi­tie, to make the prouisiō according as the desire directeth. This doth the A­postle cōfirme in plaine speech to Ti­mothy, where after perswasion to be content with y^t we haue (because the gaine of godlines is great) he telleth vs plainly, y^t they who wilbe rich,1. Tim. 6.9. fal into many temptations, snares, and many noisome lusts. This is the dan­ger of them that are fallen so fa [...] into friendship of a better estate that they wilbe rich. This being once set down and determined, not only cōscience is constrained to depart, but also thank­fulnes to God for our present estate doth in like manner forsake vs.

70 The exposition of the ninth commandement.

IN the fift commaundement of the seconde Table, the Lorde our God vnder one kinde,Eph. 4.25. Ps. 15.2. doeth giue vs a generall doctrine, meaning, that [Page 104] wee may not speake any thing to the reproch of our neighbour falsely,Pro. 21.1. that we should neither lye, flatter, nor dis­semble, that we should neuer tell false tales behinde our neighbours backe, that wee should not in priuate offen­ces speake any thing,1. Co. 13.7 1. Pet. 4.8. Pro. 11.12 Mat. 18.15 16.17.18. although it be true, to the hurting of our brothers good name, if by priuate admoniti­ons he may be woone. Hee heareth false witnesse, that of hatred, enuie, friendshippe, or affections, eyther concealeth, or vttereth not the truth, or by his witnesse ouerturneth the same. Truth in all matters, by this lawe is commaunded, and lyes dissi­mulation, flatterie, and whatsoeuer is false and fained is forbidden.

71 What it is to beare false witnes.

IF wee will obey God, wee must maintaine the honour and credite of our neighbours, as much as lyeth in vs. For when hee hath forbidden vs to hurt his good name, he willeth also on the contrary side, y^t we main­taine y^e honor & estimatiō of al.Deu. 5.20. Now it is not sufficiently maintayned in [Page 105] his estate, when we harme it not, ex­cept we withall procure the good therof.Ex. 20. i6 Therefore when we shall come in­to iudgement, we must take heede of hurting those by any false report, any lying, or any forswearing,Leu. 19.16 whose ho­nor and good we are bounde to pro­cure. For he which shall beare false witnesse against his neighbour, hee killeth and robbeth him, asmuch as he can, and he doth all the euill whiche proceedeth from periury. And this is the cause why God commaunded in his Lawe, that the witnesses shoulde be the first which should lay hands to the execution of him that was puni­shed for any euill deede,Deut. 17, 7 to the ende it might be knowne, that by their voices and by their tongues, they had putte him to death, and that the witnesses should be put in greater feare of spea­king otherwise then the trueth, when euery one shoulde think he hath to render an accompt to God, if he shall haue beene a witnesse against anye man.

So then when question is of being a witnesse, euery one must deepelie consider of the matter, and take dili­gent heede, he enlarge not his consci­ence, [Page 106] but that he speake in pure sim­plicity, that which he knoweth to bee true before God. And here we are to think not onely of false witnessinges, which shalbe against the life of a man but of such also which concerne their goodes and estimation. And thus are we warned in all respectes, to pro­cure the honor and profit of our neigh­bours,Pro. 10, 12 when we are to beare witnes. And yet not so, that vnder this sha­dowe of couering the iniury of him that hath offended, or of preseruinge his goods, we lie before God. For if the honor of men be deare vnto vs, what ought the honor of God to bee, if we will make comparison?

If God haue a regarde and care of vs which are but poore creatures: let vs not thinke that in the meane time he will forget himselfe. But if by false witnesse, wee seeke to beare out and bolster him that hath offended: if we couer the faulte and dissemble it: It is certaine, that wee blaspheme the name of God and deface his glory asmuch as lyeth in vs.

72 Against slaundederes and lyars.

THere is no man, but desireth to haue a priuie freinde which is no talker, and babler, to the end that if he haue any thing in his heart, which doeth trouble and grieue him, that he may safely open the same vnto his freind, & y^t he may be somwhat ea­sed and relieued: he hopeth also, that that which he hath declared, shall be kept secret, or at leastwise that the thing, shall not bee expounded other­wise, then it was spoken: and that hee will not labour to hurte him, nor to bring him into hatred with his neigh­bour,Ex. 20.16 Deu. 5.20 Leu. 19. i6 according to this commaunde­ment: Thou shalt not beare false wit­nesse against thy neighbour. There ar some which think and beleeue, that it is not euill done, to reueale secretes to condemne their neighboures, and to publish their imperfections: but the holye Ghoste heere condemneth all suche personnes, calling them [Page 108] slaunderers, by the mouth of Solo­mon.Pro. 12.13 And it is notwithout good cause that such people are condemned. For first of all they are hipocrits, secondly they are transgressors of the Law:Mat. 7.5.

Thirdlye, they set themselues before the Law, in condemning it. Speake not euill one of another brethren, He that speaketh euill of his brother speaketh euill of the Lawe,Iam. 4.11. and condem­neth the Law, and if thou condemnest the Law, thou art not an obseruer of the Lawe, but a iudge. Infideiitye & vnfaithfulnesse hath taken roote in their harts, whereby they are ledd to betray their neighbors, in discouering that which they ought to keepe secret. Moreouer, if we be not ledde by loue, we cannot be faithful vnto our neigh­bors: for to dissemble their imperfec­tions,1. Cor. 13. there is no strength in vs that is worth any thing, except it bee exer­cised by loue. And if by loue we must exercise faithfulnesse, the whiche is set against false witnesse bearing: it fol­loweth that the slaunderer, is ledde with hatred to discouer the secret, and consequently that he is a murtherer.1. Io. 3.15. 1. Io. 3.14.25. For whosoeuer hateth his brother is a manslear. He that loueth not his [Page 109] brother, abideth in death. Yet neuerthelesse let vs not feare to bee accused of slaunder, though we accuse them which leade a slaunderous life, though we rebuke them, reprooue them, and threaten them either priuatly or pub­lickly: and though we labor to gette them punished and chastened, to the end that slaunders may be taken away from the people of God,Ma. 18.17 1. Tim. 5.20. 2. Tim. 4.2 and the offen­dors brought again vnto God by true repentaunce so much as we can.

Otherwise we should be vnfaithfull vnto GOD, and to his Church, we shoulde be like them which suffer the sheepe to be deuoured, in sparing the Wolues.

73 Of true and false wit­nesses.

VVHEN we witnesse or speake truth against the wicked, for to send him to death: though we saue not his life: Yet do we not cease to be true wit­nesses, and to saue liues. For in pur­chasing the punishment of the wicked, [Page 110] wee are cause that diuers doe liue in peace and reste: and thus doe wee preserue and saue liues, the which is a very acceptable thing before GOD who will haue the Magistrates to punish the malefactor,Deu. 17.9 Ro. 13.3 i. Tim. 2.2 vppon the othe of two or three witnesses, that the e­uill being purged, we might lyue in peace.

Nowe if the Lorde be carefull of such temporall and corporall sauing and preseruing: Let vs vnderstande that by a farre stronger reason he ta­keth care for the spirituall and eter­nall sauing of liues: as he hath al­wayes shewed, when he raysed vp true men, which haue geuen themselues to shew the way of trueth vnto his peo­ple: as were Noah, Abraham, Lot, Moyses, Iosua, the iudges, the ho­ly kings and Prophets.

And not content heerewith, Hee hath sent his owne sonne, who not onely was a true and faithful witnes for to preache deliuerance as a mini­ster and seruaunt, but by himselfe hath made the purgation of our sins, sheading his moste precious bloode for the eternall redemption of our soules.

And if the deliueraunce of our soules be so pretious before God,Heb. 1.3. & 9.12. Ro. 8.32. that he hath not spared his owne sonne: It follo­eth therefore, that we must be careful thereof, before all other thinges: O­therwise we are great contemners of God, and renounce to be saued and redeemed by Iesus Christ: the which is to do him great iniury, and conse­quently to put our soules in bondage with the Deuill.

Nowe for to be carefull of our de­liueraunce, we must as Iesus Christ hath sent vs his Apostles and disci­ples for to be true witnesses vnto vs, and asmuth as lay in their ministerye haue deliuered vs from death and dā ­nation: euen so still now we shoulde demaunde of him such Pastors and Ministers, which wil be true witnes­ses, and declare nothing vnto vs, but the pure word of God, to the which if we cleaue by faith & repentance,2. Tim. 4.3. Io. 8.44. they shall deliuer our soules. But as they are the most profitable witnesse, which preach vnto vs Iesus C. euen so the most exquisit deceiuers ar they which vnder y^e shadow of religiō, do set forth mens traditiōs, & doctrines of diuels vaine speculatiōs and subtil questiōs. [Page 112] For such, so much as they can do shut vp the kingdome of heauen from men and doe deliuer them vnto the De­uill.

74 Wee muste not vpholde the slaunderer, but beare with our brethrens infir­mitie.

IN the worde of God, not only those are charged with this sinne of false witnesse, that first set on foote, and e­rect a false tale to the discredite of their neighbour, but those also that by their approuing of it, and eares wil­lingly opened vnto it, doe vphold the same. For notwithstanding it were set vp, yet must it of necessity fal down againe, if it shoulde finde none that would by y^e receiuing and approuing thereof, vnderpropp it, and (as it wer) lende their shoulders vnto it. Ther­fore it is said by the holy Ghoste in Exodus: Thou shalt not receaue a false tale,Ex. 23.1. neither shalt thou put thy hande with the wicked, to be a false witnesse.

It shall not excuse vs, that we were not the first authors of it, neither yet that many aswell as we, did beleeue it, but we are taught to take heede, how we giue credite to report, euen strengthened with the approbation of many (whereof notwithstanding wee our selues haue no certayne know­ledge) that we be not so hasty to giue sentence in our hart, and much lesse in place of iustice vse our testimonye a­gainst any, vpon no sufficient ground, moued onely by the speech & reportes that runne abroad. We are taught, neither to goe, nor ioyne with the mightie to witnesse a false matter for fauour or feare: neither yet vpon a kinde of foolish pittie, to honor the poore, and to ioyne with them in their vniust cause: so pretious woulde the Lorde that the regarde of his trueth should be. It is not lawfull for vs to agree with any against God. And as for the easie eare that so soone recei­ueth the slaunderers report, the holye Ghost geueth the medicine for it in the prouerbes:Pro. 25.23 As the North winde (saith he) driueth awaye the rayne, so doth an angry countenance the slaun­dering tongue. It is the ouer good [Page 114] entertainement, that the slaunderous tongue findeth that cherisheth it: for the heauie countenance driueth such guestes cleane away. It is forbidden as a sinne against this ix. commaun­dement, to blaze abroad the infirmi­ties of our brethren: and therefore wee must admonish one another, and so to hide sinne and iniquitie: we de­sire you brethren (saith S. Paule) admonish them that are vnruly:1 The. 5.14. com­fort the feeble minded: beare with the weake: be patient towardes all men. It is forbidden to expounde thinges that might bee well taken, into the worse parte: and for some litle ble­mish to deface the whole. It is com­maunded vs to shew foorth our zeale against sinnes that be alreadye rype in our selues,Mat. 7.3.4. and to turne it that way to be reuenged vpon them, when it woulde be so gladly occupyed in sus­pecting and surmising euil in others, which either is not so at all, or at the least, not so cleare as in our selues.

So that alwaies this bee our rule, from the sight of our owne sinnes, to proceede to the reprouing of others.

75 The exposition of the last comman­dement.

IN the former commaundementes,Ro. 7.7. Ge. 6.5. & 8.12. God would suppresse our will and affections, but in this tenth comman­dement in playne wordes hee forbid­deth all inwarde desire, whatsoeuer is vnlawfull to be done, as the rebel­lion of the flesh, all corruption of the olde man, all blot of originall sinne: he vtterly inhibiteth al euil thoughts, light motions, sodaine affections, yea though we neuer fully purpose them, neither consent willingly to do them.Pro. 20.9 Ro. 7.23. Ep. 4.22. Col. 3.9. Ro. 6.6. Concupiscence wherewith wee loue our selues, and seeke our owne cōmo­dity only, not caring for others, and are wholy in our nature corrupted, is the very selfe same vice or originall sinne, wherunto we are borne or sub­iect. God requireth of vs holines and cleannes, and not onelye outwarde righteousnes of works, but the mind, spirite, and the powers of the mind, & perfection and holines, such as he him selfe is indued withal. And because y^t al mē are corrupted, & therfore vnper­fect by nature, in mind & thought, & [Page 116] also in it selfe: by this commaunde­ment we are all conuicted and found guiltie of sinne before God, as is more at large taught in the seauenth and eight chapters of S. Paules E­pistles vnto the Romaines.

76 What is ment by the word couet.

TO couet, sometimes importeth the will which is in a mā, as whē one shall cast his eye vpon the goodes of his neighbour, if he shall be temp­ted to couetousnes, and that he norish such a temptation in him, and geue himselfe the bridle: sinne then hath wonne so much,Ex. 20.17. Deu. 5.21 that he hath a resolute will in him, that he coulde wish well, that the same were his. This is one kind of desire which importeth with­all a will, when a man shall consent vnto sinne, and if he had the meane, he would put in practise his wicked will and purpose which he hath con­ceiued. Now such wicked desires haue bene already forbidden,Deu. 5.18 19. Ex. 20.14 15. when it hath bene said, Thou shalt not steale: thou shalt not commit adultery. For God hath not onely forbidden the acte of [Page 117] fornication, and stealing, but to desire and lust after either the wife of ano­ther, or his goodes and substaunce. But there are other desires and lusts, to the which we cleaue not at all, to consent vnto them, which oftentimes tickle and stirre vs vp, and wee per­ceiue some motion in vs which is a­gainst God, and is rebellious to the integrytye and vprightnes which is conteined in the law, and such desires are forbidden in this place. For God not without cause, hauing condemned all euil desires, and affections, annex­eth that this is not yet such a perfec­tion as hee requireth: but wee must know, that euery affection which stir­reth vs vp vnto euill, (although wee conclude not anye thing within our selues, neither rest our selues vpon it, that if onely a concupiscence forcea­bly breake forth in vs and wee striue therewith:) that this is a sinne com­mitted: and wee are culpable before God. And thus we see what integry­tye the Lorde requireth of vs in this commandement,Deu. 6.5. Mat. 22 37. Mat. 12.29.30. whē hauing forbid­den wicked desires, he adioyneth that both our sences and mindes must bee locked vp in such sort vnder his feare [Page 118] and inflamed with such a loue and desire, to walke in all holines, that we be not moued or driuen either on one side or other, by any wicked passion, to desire either the goodes or the wife of another.

77 What is ment by the word neigh­bour.

BY the word neighbour, God me­aneth not onely our kinred and frends, at whose hands we hope for some profit and aduauntage, or which haue deserued some recompēce at our hands: but hee wil haue vs to haue an eie, to the cōmō aliāce, which he hath set among vs: for therfore are we all formed after his Image, and beare his marke.Deu. 5.21. Ex. 20.17 Luk. 10.29.37. Pro. 27.10 Besides this, we bee al of one nature, the which ought to hold vs in true vnity and brotherlye loue: but many make themselues vn­worthy of it: for some be ful of wilines and malice: some are full of pride▪ & othersome are ful of harmefulnes: so that (asmuch as lyeth in thē) they do cut off themselues, from the araye and cōpany of neighbours: & yet notwith­standing, [Page 119] although men deserue not [...]o be counted and taken for neigh­bours: yet in bearing them loue, wee shewe it is good reason, that God should ouerweigh our owne naughti­nes. Such as are our enimies & labor to deuour vs, do notwithstāding, not cease to be our neighbours, in respect of y^e order that God hath set. And for the same cause also our Lorde Iesus Christ telleth vs, that it is no charity to recompence him, that hath done vs a good turne or seruice, nor to loue those whō we like of,Mat. 5.46. Luk. 6.27. Act. 7.60. 1. Cor. 4.13. or at whose hāds we looke for some profit. For the hea­then do asmuch as that commeth too, but they do it not to obey god and his law, and when we haue regard of our owne profit, it is rather a louing of our selues, then any point of charitye. For the markes that charity shooteth at, are god, and the communion or fe­lowship that ought to be among vs: & then it is a true proofe y^t we are desi­rous to loue God, when we endeuour to do good, euen to them y^t are vnwor­thy of it. But because we are very far from the perfection of y^e law: it behoo­ueth vs to fight against our owne na­ture, that we may obey God. For the [Page 120] true exercise of christianity is, to ac­knowledge and bewaile our own sin­fulnes and infirmitie in discharging our duety towards God, and therup­on to labour and endeuour to winne of our selues from day to daye, so as our lustes maye not ouermaister vs, but rather that God may haue such superioritye, that in stead of louinge our selues, we may labour to imploy our selues in doing good wheresoe­uer he calleth vs.

78 We must applye our thoughtes de­light, and desires to profit our neighbour.

THe lord our god commandeth vs, to bring our desires, thoughtes, and delightes, vnto the good and be­nefit of our brethren: and that wee bring not onely handes to do well to our neighbours, but also heartes, thoughtes, desires, lusting, longing and delighting therein: according as the Apostle testifieth of himselfe, that hee was delighted with the lawe of God according to the inner man: whereunto accordeth the holye Ghost [Page 121] by the mouth of Salomon saying:Pro. 21.15 It is ioye to the iust to doe iudgement. Manie haue beene brought to doe outward things in themselues good, which neuer had any ioyefull desire in them to glorifie God with them: but the holy ghost worketh in his, not only a change of workes,Ps. 51.10. but also an alteration of thoughts, desires, & de­lights, y^t their desires may be holden within y^t which is good, wherin it be­houeth a Christian to be carefull,Deu. 29.4. euē thus to transforme his delights: not taking it sufficient, if hee shall haue brought thē at any time, frō y^t which was euill, vntill he haue ioyned them to y^t which is good. Wherfore, let our care be encreased this way, & let vs be far frō thinking y^t the grace of god only reacheth vnto the deede and full consent, letting desires and thoughts take their libertie in their corrupti­on: but we must confesse (as the truth is) that his grace not onely brideleth thoughtes from rushinge into that which is euell: but also giueth them a sweete taste in that which is good and holdeth them greatly thereunto. Wherfore let vs seeke after the grace of God, not only to season our deeds, [Page 122] but also our thoughtes and delights therewith, that our studie & thoughts may be occupied in that which is ac­ceptable vnto him.

79 Concupiscence restrayned by the Papistes.

THe Papistes doe restrayne this worde of concupiscence, to those euill affections & desires which import a resolute will, and full con­sent, the which is against the natural sence of Moyses, and yet is it a do­ctrine fully concluded among them. And although they cannot deny that to be pricked and prouoked with an euell and wicked desire is a damna­ble vice,Ex. 20.17. and which proceedeth from originall sinne, and from this cor­ruption which we draw from Adam: yet they imagine that after Bap­tisme this is no more a sinne.Deu. 5.21. As if such a fantasie come into the minde of man, to doubt of the promises of GOD, to murmure against him, to bee angrye with him: when a man shall bee afflicted, if it come into his fantasie to accuse God of in­iustice [Page 123] and crueltye, this is not a sinne, saye the Papistes. Neither are these of the rudest and igno­rantest sorte amonge them whiche speake thus, but this is a generall resolution, and doctrine vniuersally concluded on, in al their diuelish Si­nagogues. There is not a Syna­gogue among them, where this hath not beene receaued as an article of faith: namely that a man being pro­uoked and stirred vppe by some wic­ked desire sinneth not,Ro. 7.7. that if hee bee tempted in himselfe to commit mur­ther, to commit fornication: and briefely to be guiltie of al the crimes in the worlde: if so bee, that he con­sent and assent not thereunto, that is to saye, if hee resolue not himselfe herein, to say that he will put in pra­ctise his wicked conceit, and that hee staye not himselfe heereon to please himselfe in this wicked affection: all this (say the Papistes) is no sinne. This is (say they) but to exercise vs in combate and fight against sinne, and wee then declare that wee are valiant champions, and that sinne beareth not rule ouer vs, or reigh­neth in vs. Nowe (in deede) it [Page 124] is true, that the faithfull shewe well that the spirite of God reighneth in them, when they repel and beate back such temptations, knowing that they are contrarie vnto God, and that hee condemneth them. It is certaine that hereby it is shewed, that God hath giuen vs victorie ouer sinne, and that the vertue and power of his spirite abideth in vs, and y^t we are stout and valiant champions to bid battell a­gainst Sathan. But this is not to say, that we are exempted and freed from all fault,Io. 3.6. Ro. 7.14. and that wee may so plucke out of vs all sinne, and ran­some our selues so fully, as if it might not stayne and spotte vs any longer. We are farre wyde from this.Ro. 3.9.23 Gal. 3.22. For on the one side it is true, that wee haue great cause to prayse GOD, that he bestoweth this grace vpon vs by his holy spirite, to surmount and ouercome all wicked affections: but in the meane time, we ought to be­wayle our selues knowing that wee are on our parte ouer weake, and that if hee take not pittie vppon vs, forasmuch as we haue within vs an euill conscience, which is to prouoke his vengeaunce against vs: wee [Page 125] shoulde well deserue to bee throne downe of him into the bottomlesse pit of death.

80 Concupiscence without con­sent is sinne.

IN the former commaundementes, the Lorde condemned whatsoeuer wicked affections our heartes con­ceaue: but there is great difference betweene a sette will, and affections whereby wee are tickled. There­fore by this last commaundement, God requireth such integritie of vs, that no corrupt lust shoulde mooue vs vnto euill, howesoeuer it be that we consent not vnto it. And heerein God woulde open and discouer the shame and reprooch of the Papistes, and howe that the greatest Clerkes among them are more rude and ig­noraunt then the poore vnbeleeuers, which neuer hearde one worde of the holy scripture.Deut. 6.5. Mat. 22 37 Luk. 10.27. Mar. 12.30 Ro. 13.9. It is sayde that the summe of the Lawe is, that we loue God withall our heart, withall our soule, and with all our minde. Let vs nowe consider, if a man conceaue [Page 126] any thing against GOD, if he con­ceaue anye euill lust or desire of for­nication or stealing, although hee cleaue not at all vnto it, yet one part of his soule and vnderstanding is al­readie corrupted, and he loueth not GOD with all his heart. There is no question of the heart, but of this apprehension and conceiuing of the minde, which is in the soule of man. Nowe he sheweth that there is great vanitie in this, that the feare of God, withholdeth him not, as it ought. It followeth then, that he is culpable and condemned, be­cause he dischargeth not himselfe, in louing GOD, as he hath comman­ded him. And thus, we see, that euill and wicked thoughtes are condem­ned, and that wee cannot so excus [...] them, but that God shall woorthilye punish vs for them. And let vs knowe that although men neuer consent vn­to euill, to haue their will resolute­ly bent thereunto: yet cease they not to be accursed before God, if he would vse his seueritie against them.

81 In euill deedes left vndone, and in good deedes done, we may be deceaued.

THe vnderstanding that Chri­stians haue of their estate how it fareth betweene GOD and them, is better taken and hath surer proofe and more certaine testimonie from their desires and inwarde affe­ctions vnto the lawe of God, then from their outward doing of thinges commanded by the law. Euil things may be left vndoone for feare of pu­nishment,Mat. 6.16. for desire of commenda­tion, or auoyding of euill speech, or for that we are not tempted with thē, when notwithstanding the heart shal not in any respecte mislike of them.Esay. 29.13. Good thinges also may be doone for prayse of man, for hope of merites with God,Mar. 7.6. when yet the affection shal nothing be mooued that way. And this is nothing before GOD, to a­uoyde euill from our hande, but to imprint it neuerthelesse in our heart, or to doe good with our hande with­out anye desire of the heart.

So that both in euill deedes left vn­done, and also in good deedes done, we may be deceaued. But if the in­warde affection of the heart stand de­sirouslye affected, after that which God hath commaunded vs to doe vn­to men, & hatefully affected towards that which God hath forbidden, this change cannot be wrought there, but by the spirite of God alone. As for the prayse, and dispraise of the peo­ple, it reacheth nothing so far. Wher­fore let vs embrace this desire vnto the duties commaunded vs, not gi­uing any rest vnto the Lorde in our prayers, before we shall obtaine this inward testimonie which is aboue al exception to be taken against it: and without the which outward doinges are of no account before the Lorde,Ps. 42.21. Ro. 12.8. 2. Co. 9.7. who looketh into y^e affections of man, and embraceth a chearefull and de­lightfull giuer.

82 No man fulfilleth the lawe throughly.

MEn by their good wils can neuer finde in their hearts to giue ouer [Page 129] the opinion which they haue of their owne righteousnesse, except they bee compelled and forced thereunto. For although we be ouerwhelmed with so many vices as is pity to behold: yet the worst and deepest rooted vice in our nature is pride, or presumptuous­nesse,Gen. 6.5. which is a selfewilled perswa­ding that there is somewhat in vs: in­so much that although God tell vs, that there is in vs but euill, lewdnes filthinesse, and vncleannesse, and that al the vertue which we dreame vppon is but vanity and leasing: yet can hee not compasse to humble vs, vntill we our selues perceaue our owne neede, and haue proued it to our faces. The holy Ghoste by Saint Paule doth pronounce that all they which are of the Law are accursed.Gal. 3.10. Whereby he mea­neth that so long as men rest & muse vppon their owne workes, and thinke to obtayne grace by that meane before God, they be accursed.

For like as he that forsaketh him­selfe, and renounceth all that he hath of his owne, and groundeth himselfe vppon the onely mercye of God, is of faith: so contrariwise he that thinketh to bring any seruice wherwith to bind [Page 130] God vnto him, or imagineth to recompence him with his merits, is of the Lawe.Deu. 27.26. And nowe, seeing that the law curseth all them, that performeth it not to the full, it is certaine that all men from the greatest to the least are guiltie. For the summe of the Law is, that we loue God with all our hearte, with all our soule, and with all our minde,Deu. 6.5. Ma 22.37. Luk. 10.27 Mar. 12.30 Ro. 13.9. and our neighbour as our selfe. That is to say, We should loue we should hate, we should feare, wee should hope for nothing, but in GOD and to his glory. Wee shoulde thinke or muse vppon nothing in our minde & vnderstanding, but that may make to the honor and glory of God. Wee should do nothing to any other, which we would not willingly be contented should be done vnto vs.

If we examine our selues by this rule, wee shall neede no other iudge then our selues to condemne vs. For certaine it is, that no man can keepe the Lawe, that is to saye, no man can discharge himselfe throughlye of all thinges that the Lawe commaun­deth. For it is not in vaine that it is called an intollerable burthen.Act. i5.10 Also wee see our owne infirmity, and there [Page 131] God sheweth vs an Angelicall holi­nesse. And how then is it possible for vs to attaine vnto it? Neuerthelesse the faithfull being guided and gouer­ned by Gods spirit, do keepe the Law that is to say, they walk according to the rule that is geuen them in the same.

83 No man shalbe iustified by the deedes of the Lawe.

ALthough wee endeuor to keepe a cleare conscience towards GOD, and to leade a blamelesse life through charitie towards men, according to the prescript rule of Gods Lawe: yet our so doing, must not be with intent to purchase grace fauour, or righteousnesse thereby at Gods hand (for that belongeth onely vnto Christ, and no man liuing shalbe iustified by the dee­des of the Lawe) nor to glorifie our selues to the worldward: For whoso­euer seeketh the glorye of men is de­stitute of the glorye of GOD,Ma. 5.16. &c. 1. Pet. 2.12, & hath receaued his reward alreadye) but onelye to glorifie GOD by shewing [Page 132] forth the mighty working of his spi­rit in vs, to the benefite of our neigh­bors to the stablishing of our owne consciences in the faith, and to the confusion and shame of the aduersa­ries which do slanderously misreport y^e doctrin of saluatiō which we profes.

If we deale after this manner, then doeth Gods woorde put vs out of all doubt, that sinne shall not get the vp­per hand of vs, because we be not vn­der the Law, but vnder grace. And this continuall renewing & maintay­ning of the battell, against Sathan, the worlde,Ro. 6.14. and our owne flesh, assu­reth vs, that although we be neuer so full of infirmities, yet are we grafted into Christ, and growne into him by resembling his death, in that we are crucified, and dayly labour to crucifie y^e old man with him: by means wherof we grow vp again into y^e liknes of his resurrection, through newnes of life to the glory of God for euer. Finallye it warranteth vs that wee bee firmlye setled and grounded in Gods election so as we cannot in any wise perish, for sathan is not deuyded against him self,Ro. 6.4, 5.6. Ma. 12.2 6 the wor [...]lings hate not the world nor the things therein: flesh and blood [Page 133] mislike not the corruption of old Adā: neither can any man come vnto Christ except the father drawe him.Iob. 6.44.

84 The dignitie of the Gospell.

THe Gospell is not a common do­ctrine, nor a doctrine lightlye to be regarded: And although it hath pleased God that it should be prea­ched by the meanes of men, which are but fraile creatures, and oftentimes of small accompt:1. Tim. 1.11. yet is it not there­fore to be said that the doctrine which they pronounce through the spirite of God, is therefore the worse or to bee esteemed of lesse value: for the gospell is a gospell of glory, that is to say, a glorious doctrine, wherein the Ma­iestie of God appeareth.Ro. 1.16. If the pow­er of God ought to bee in estimation with vs: that power shineth in the gospell. If the goodnesse of GOD bee worthy to be sought for and loued of vs: The gospell is an instrument of that goodnesse: Worthy therefore it is, to be reuerenced and embraced if the goodnesse of God be to be reueren­ced, and as it is an instrument of our [Page 134] saluation, so is it to bee looued of vs.

85 The Gospell encourageth to godlinesse.

AS there is nothing cā keep good children so much in obedience then to know their fathers good will towardes them: so nothing can more pithyly moue good Christians to the seruice of God, and keeping of his Law, then in his gospel to learne his vnspeakable goodnesse and mercy towardes them.

Moreouer the same Gospell that teacheth vs by Christs bloode onelye to attaine remission of our sinns,Eph. 2.10. Luk. 1.73. Tit. 2.11. doth teach vs also that the ende of our re­demption is to liue in the feare of God, and no more to be subiect vnto sinne. God the Father by his sonne Iesus Christ hath deliuered vs from sinne and sathan, and therefore muste we nowe forsake them, and liue in the obedience of him that hath so merci­fully and so freely redeemed vs. For this cause doe wee professe to forsake the Deuill and all his workes,Ro. 6.4. and as [Page 135] the Apostle saith, binde our selues to rise with Christ in newnesse of life,Ro. 13.12. that seeing we be nowe made by him the children of light, we shoulde haue no more to doe with the woorkes of darkenesse.

86 The will of God must bee our direction.

IF we will praye rightly vnto God, We must knowe what his will is, and to vnderstand the same wee must knowe what hee sheweth vs in his woorde, wee muste compasse all our requestes according to his holy will, and rest our selues vppon his promi­ses.

And whereas the scripture speaketh of the will of GOD after two sortes:1. Tim. 2.4 Gen. 6.6. it is not as though hee had a double will, but it is because of our grosnes and rudenesse. And whereas it is also said, that GOD is sometimes angrye, sometimes sorrye,1. Sam. 13 11. and that hee repenteth himselfe, it is not as though GOD had anye such passi­ons and affections of man: But [Page 136] the holy Ghost applieth himself to our weaknesse, because wee cannot com­prehend God in his incomprehensible Maiesty.

87 God hath his elect in all coun­tries.

VVHereas it is saide, that God will haue all men to be saued: the meaning is not that God wil saue euery parti­culer man,1. Tim. 2.4. Ttt, 2.11. but it is to be vnderstood of all countreyes, and of all nations, so that whereas in times past he chose but one certaine people to himselfe: now he hath his elect in all places, & his mercy is shewed to all the world: The promises which were giuen to the Iewes onely are now stretched vnto the Gentils which were separated from God,Eph. 2.12. and cut of and banished from all hope of saluation.

88 The foundation of God abideth sure.

WHen we see such turnings that they which seemed to be for­wardes in religion do giue back and withdraw themselues from the king­dome of heauen:2. Tim. 2.19. yet for all that wee must not thinke that the Church is deminished. And although the number of them whō we thought to be faith­full is by this meanes smaller: yet let vs be assured that how soeuer the world go, there is a sure foundation, God will alwaye keepe his church, and there shall alwayes bee some to call vpon him, and to worshippe him:Ps. 72.5. and this may be sufficient for vs for asmuch as our saluation is so surely setled vpon the grace of our God in that it hath pleased him to choose vs before the world was made and so to account vs among the number of his children.Ep. 1.4.

89 We haue no power in our selues to serue God.

EXperience teacheth vs verye eui­dently that wee haue such imbe­cillitie and weakenes in our selues,Ps. 46.1.2. that we are not able to continue in [Page 138] the seruice of God vnlesse wee haue a greater strength then is to be founde in our mortal nature: For such is our frailty that we are ready to fall at e­uery step, and moreouer the deuil cea­seth not to assault vs daily, which im­porteth that we could not bee able to resist him vnlesse wee had an higher vertue. But God who seeth our im­perfection, doth not at any time bring vs out to combats but therwithall he giueth vs sufficient strength to with­stand them,1. Cor. 10.13. and also our Lord Iesus Christ hath receiued al vertue & po­wer to fortify those y^t are his that they be not forsaken: and yet notwithstan­ding we must prepare our selues to an inuincible courage if so bee that we will go on with our vocation and calling:Mat. 28.18 but they especially that must lead the way to other, (I meane the ministers of the worde of God) they haue neede of this heauenly helpe, for Sathan wil more fiercely & more dā ­gerously bende his assault towardes them, then towards any other.

90 God wil trie and proue our hartes.

WE muste not thinke to serue God at our ease and rest, for he wil trie and proue what hartes we haue to employ our selues to his wil. And this is the cause why he letteth loose the bridle to the wicked & gran­teth peace and rest to the naughtye persons:Ps 44.21. and on the other side suffe­reth his children to bee molested by them, and this is the matter that wee are so often exercised and tryed: but we haue the remedy at hande, for the scripture sheweth vs that the grace of our Lord Iesus Christ shal be cō ­mon vnto vs if so be,2. Tim. 2.1 we embrace it and cast it not away through our neg­ligence.

91 The word of God abideth for euer.

IF we will proue our faith and o­bedience towards god, the truth of his word must thē raigne ouer vs,1. Pet. 1.23. we must frame our liues thereafter, wee must know y^t it is an abiding and im­mortall truth not flitting nor change­able, it is not a temporal doctrine to serue for a season, but the mynde [Page 140] of God was that it should be of force in these dayes, and vnto the ende of the world, and that the world shoulde sooner perish and heauen and earth decaye then the authoritie of the law or of the prophets shoulde bee dimini­shed:Mat. 5.18. Luk. 16.17. 2. Tim. 3.15. and therefore we must suffer our selues to bee gouerned by the holye scripture, referring our selues thether without seeking wisedome in any o­ther place.

92 It is not sufficient onely to read the scripture.

THe scriptures are giuen vnto vs from aboue, not to the ende wee might haue them onely in bookes and so laye them vp as our treasure as many men do: neither yet are they gi­uen that we might simply and sleight­ly read them,Mat. 7.21. Ro. 2.13. Ia. 1 22. as though it were suffi­cient to read: either that by a super­stitions opinion, the reading of them might be in stead of worship and di­uine seruice, as the papistes doe, and as the Iewes continuallye do on the Sabboth dayes: but they are geuen to this ende that they might be read [Page 141] with diligence, and with a minde de­sirous to finde out those things which belong to true knowledge and true godlines.

93 The Scripture is profitable.

THere is nothing in the scriptures which may not serue to our lear­ning and institution of our life: there is no vaine or vnprofitable thing con­tained in the oracles of god and ther­fore we must profit in the reading of the scripture vnto pietie and holines of life.2. Tim. 3.16.17. What soeuer is set down ther­in we must labour to learne it, for it were a reproch against the spirite of truth,Io. 16.13. if wee shoulde thinke hee hath taught any thing which were not ma­teriall for vs to know: secondly what­soeuer is taught in the scriptures, let vs know that it tendeth to the en­crease of godlines: For hereunto spe­cially do they serue,Ro. 15.4. as namelye to e­rect the mindes of men (being prepa­red vnto patience and strengthened by consolations) vnto the hope of e­ternall life, and to keepe them in the meditation thereof.

94 The scripture is diuinely in­spired.

THe scripture calleth no man, but as is well agreeing either to his nature, his affections or his maners. It flattereth no man (although it giue very honorable names and titles to the faithfull) neither blameth it anye body but vpon iust cause. For the scripture is diuinely inspired and en­dited by the holy Ghost which is a teacher of all trueth and a hater of lyes.

With feare and reuerence therfore, with care and diligence wee shoulde reade the holy scriptures and heare the preaching of the Gospell: for ther­in doth God open his mouth to giue vs wisedome.Io. 4.24. And we must not ima­gine any carnall thing of God seeing hee is a spirite: we must not resort to the preaching of his worde and to the publicke prayers slacklye or for customes sake, or to auoyde the dan­ger of the lawe, as do the hypocrites, the superstitious and Idolaters: but to th'end we may receaue and learne wisedome of God through his grace [Page 143] and goodnesse, whereby we know­ing him, maye walke in his feare.

95 The scripture must be read with reuerence.

THe readers of the scriptures must be searchers and not corrupters, wresters, dreamers, or superstitious murmurers. For the Scriptures do not require anye searching, but that which is godlye, humble and desirous to knowe and embrace one trueth onelye: otherwyse a man maye fynde some whiche reade the Scriptures but not to searche out Gods trueth, but rather to hin­der the same. Euen soe, Herode in­quired out the trueth out of the scrip­tures concerninge the place where Christ should be borne,Mat. 2.4 not to the end he might worship him, but rather to destroy him. Also the Pharesies said not to Nicodemus beholde what is writē in the scripture cōcerning christ: but they said search & looke, for out of Gallilye riseth no Prophet. So in like manner wicked and vngodlyeIo. 7.52. [Page 144] men do search the scriptures to cor­rupt the same to their owne destruc­tion.

96 Faith in Christ.

IT is very necessarie for christians to know, first wherof faith in christ doth come: what wee must beleeue concerning Christ, and in what, faith in Christ is to be continued and con­firmed.Ro. 10.17 Faith (the Apostle saith) com­meth by hearing, and hearing by the word of God: Secondly, if so be faith commeth by hearing of the worde of the Lord, and if it be our parte to a­bide in the same, and that wee ought not to beleeue anye other thing then the verye same which is set before vs by the worde, whereby wee conceaue faith and beleeuing in the which wee abide: very foolish are they which at this day say they knowe not what to beleue and what not, for if so be they were abiding in the word of the Lord they shoulde knowe what to beleeue: but because they haue already apply­ed their eares and minde to humaine doctrine, it commeth to passe that [Page 145] they being ignorant of Gods trueth, are carried about with euery winde of doctrine the which is forbidden by the holy ghost.Eph. 4.14. Thirdly this also is manifest, in what christian fayth ought to bee maintained and confir­med,Io. 8.31. when our sauiour Christ saith y^t they which continue in his worde are his true disciples. So that we must abide in that from which wee haue conceaued our faith. We are begot­ten by the worde of truth thorough faith,Iam. 1.18. & by the same we are strength­ned and confirmed.

97 Christ hath freed vs from the lawe.

OVr Lorde Iesus Christ was sent to redeeme them that were vnder the lawe, that wee might receaue the adoption of sonnes. Hee was moreouer our peace when hee shedde his bloud to wype out all our sinnes,Gal. 4.5. to deliuer vs from all our debtes, when he became a curse for vs and was become subiect to all re­proch to couer all the faultes which we had committed. And whereas [Page 146] God was our enemie (as also we on our partes were enemies to him) in Christ may wee beholde our agree­ment,Eph. 2.14.15.16. and so likewise the attone­ment which was made and accom­plished.

98 There is no chaunge in God.

WHereas it pleased God to hide the witnesse of his Gospel for a season from the Gentilles, and afterwarde to haue it preached throughout all the worlde, and chuse such a fitte time for it, as hee had de­termined in his secrete Coun [...]: we must not saye that he is chaunge­able therefore:Iam. 1.17. but wee must learne to worshippe and reuerence him in his prouidence with all humblenesse, confessing that nothing proceedeth from him but most iustly and most wisely,1. Tim. 1.17. and that whatsoeuer hee hath once determined, and whatsoe­uer he doth, cannot be controlled.

99 The will of God must be our rule.

WE must not giue our selues too much to our lustes, as by nature we are prouoked there­unto, but alwayes wayte vpon God, to see what his good will and plea­sure is and with patience and quiet­nesse wayte for the same, and al­though manie thinges fall not out as wee would haue them, but wee thinke to our foolish reason that God shoulde haue doone other wise: yet must we bridle our selues, and shewe that obedience vnto God, that his counsell may be a sufficient rule for vs,1. Ti. 2.7. remembring also that God hath his due time, and it is not for vs to appoint him a time when hee shall doe what he hath to doe, this autho­ritie and office of commaunding is not in our handes,Act. 1.7. neither is it in vs to knowe the times and seasons which the father hath put in his power.

100 Howe the way is opened for vs to pray.

AS often as the goodnesse of God is witnessed vnto vs, and be pro­miseth vs his grace although we be wretched sinners. As oft also as wee heare that our sinnes were forgiuen vs by the death and passion of our Lorde Iesus Christ, and that then payement was made for all our debtes,Col. 2.14. and the obligation that was against vs dispatched and rent in peeces, and God made at one with vs. We haue the way opened vnto vs to pray vnto God, as also the Lorde sayeth I will saye vnto them which were not my people,Hos. 2.23. thou art my people and they shall say thou art my God: therefore so soone as our Lorde GOD maketh vs to taste his goodnesse, and promiseth vs that euen as he sent once, his one­ly sonne vnto vs, so nowe he will ac­cept vs in his name: wee neede not doubt to come vnto him, for it is asmuch as if he commaunded vs to [Page 149] praye, and the one hangeth vppon the other.

101 The drift of the Scripture.

THe whole course of the scripture teacheth vs, especially and aboue all thinges, that wee shoulde not doubt, but assure our selues and vn­doubtedly beleeue that God is mer­cifull, louing and patient,Iam. 1.6. that he is neither dissembler nor deceauer, but that he is faithfull and true and kee­peth his promise: yea and hath per­formed that he promised in deliuer­ing his onely begotten sonne to death for our sinnes,Luk. 1.69. that euerye one that beleeueth in him might not perishe, but haue euerlasting life.Io. 3.16. Here we cannot doubt, but GOD is pleased with vs, that hee loueth vs in deede, that the hatred and wrath is taken away,Ro. 4.25. seeing hee suffered his sonne to die for vs wretched sinners.

102 We are assured of the fauour of God.

GReat cause haue wee to yeelde most heartye thankes vnto our good God, forasmuch as it hath pleased him to deliuer vs from this monstrous doctrine of doubting, wherein we were noussed in the time of ignorance: so that wee can nowe assure our selues that the holy ghost cryeth & bringeth foorth in our harts groninges that cannot bee expressed.Ro. 8.26. We are commanded in the gospell to beholde, not our owne good workes, or our owne perfection:Ro. 3 22. but God the promiser and Christe the Media­tor. Contrariwise, the Pope com­mandeth vs to looke,Eph. 2.8.9 not onely vnto GOD the promiser, nor vnto Christ our high priest: but vnto our workes & merits. Here on y^e one side doubting and desperation must needes follow: but on the other side assurāce of gods fauour and ioy of the spirite, if wee cleaue vnto God who cannot lye. For as he promised so hath hee deliuered his sonne to deth y^e through his bloud he might redeeme vs from our sinnes and from eternall death.Tit. 1.2. In this case we cannot doubt vnlesse we will vtterly denye God.

103 The libertie of a true Christian.

A True Christian is the childe of grace and remission of sinnes, because he is vnder no lawe, but is aboue the lawe, sinne, death, and hell. And euen as Christ is free from the graue, and Peter from the prison,Mat. 28.6. so is a Christian free from the lawe. And such a respect there is betweene the iustified conscience and the lawe, as is between Christ raysed vp from the graue, and the graue it selfe, and as is betweene Peter deliuered from the pryson,Act. 12.9. and the pryson it selfe. And, like as Christe by his death and resurrection is dead to the graue, so that it hath nowe no pow­er ouer him, nor is able any longer to holde him, but the stone beeing rolled awaye, the seales broaken, and the keepers astonished, hee ry­seth agayne, and goeth awaye without anye lette: and as Peter by his deliueraunce is freed from the pryson, and goeth whyther hee will: euen so the conscience [Page 152] by grace is deliuered from the lawe,Heb. 13.9 and so is euerye one that is borne of the spirite.

104 The first point of a true Christian.

THE kingdome of Christ is not earthly, but a spirituall king­dome, by the power of the holy ghost raigning and florishing in the hearts of men, and setting it selfe against the workes of the Diuell and of the worlde, and therefore looketh for no other thing in the worlde,Io. 18.36. but miserie and trouble. Wherefore the first point of a true Christian is, so farre as mans frailty can suffer,1. Io. 2.15. to renounce the worlde and the affecti­ons and pleasures thereof and with the comfort of Gods mercie in Christ Iesu to arme himselfe with patience against all the mischiefes y^t the Deuil or the world can raise against him. A true professor of Christ & his gospell maketh this account before hand and looketh for no other, and because he knoweth y^t life of a Christiā is a war­fare vpon the earth, he vnderstandeth [Page 153] also that Christs souldiers which wil professe to fight vnder his banner may not in this life looke for wealth,Io. 15.18. pro­speritye and quietnesse, especially whē he seeth the Diuell, the world and the flesh ready prepared to ouerthrow him and to bring him to confusion. Who­soeuer therefore dallieth with the worlde, sheweth himselfe more then half a traytor against Christe, much more they that for the worlde, revolte from Christ.

105 A note to knowe a true Chri­stian.

THere is a most certaine note, whereby the true children of God are knowne and discerned from the children of the worlde: if by the spirit of God they be regenerate vnto innocency and holinesse.Ro, 8.9 For as GOD by his spirit consecrateth vs for temples to himself, so by the same spirite he dwelleth in vs:Io. 14.17. 1. Cor. 3.16.17 and so the sonnes of God are counted spirituall not in respect of a full and absolute perfection: but only for the newnesse [Page 154] of life begunne in them, and be­cause they haue the spirite of God abiding in them, howesoeuer they feele some reliques of the flesh remai­ning.Ro. 8.10. The kingdome of the spirite is the abolishing of the flesh, and in whō the spirit of Christ raigneth not, they doe not appertaine vnto Christ. They are not Christians that serue the flesh for by plucking him away from his spirit, they make him like to a deade image or carcasse.

106 A true Christian is partly vnder the Lawe, and partlye vnder grace.

A True christian is deuided into two times. In that hee is fleshe he is vnder the Law, in that he is spirite, he is vnder grace. Concu­piscence,Gal. 5.19 couetousnes, ambition, pride and such like vices do alwaies cleaue to the flesh. Also ignorance, contempt of God, impaciency, murmuring and grudging against God, because he hindereth [Page 155] and breaketh of our counsells, our deuises and enterprises, and bee­cause hee spedilye punisheth not suche as are wicked rebellious and con­temptuous persons. &c.

Such manner of sinnes are rooted in the fleshe of the faithfull, where­fore if wee beholde nothing but the flesh: wee shall abide alwaies vnder the time of the Lawe, but these dayes must be shortned or no flesh shall bee saued. The Lawe must haue his time appointed wherein it muste haue his ende the time thereof is not perpetual but hath his end,Ma. 24.22 Ro. 12.4 Ro. 6.9 which end is Christ but the time of grace is eternall. For Christ being dead, dieth no more. He is eternall, therefore the time of grace is also eternall.

107 The spirit of Christ, dwelleth in Christians.

VVEE must always re­member, that free re­mission of sins, cannot be seperated from the spirit of regeneration: for y^t were asmuch as for to rent [Page 156] Christ in peeces. Which thing if it be true, as indeede it is most true, then are the aduersaries of the gospel void of the true sence of the holy Ghoste,2. Cor. 5.5 when they charge vs with arrogancy in that we dare acknowledge the spi­rit of Christ, dwelling in vs.

For either wee must denie Christ, or confesse, that we are Christians by his spirit.

It is pitifull to consider their horri­ble falling from the word of God, for­asmuch as they doe not only boaste themselues to be Christians without the spirit of God: but also scorne and scoff at the faith of others bring sure­ly grounded vpon the rocke, but such is the philosophy of the Papistes, the spirit is indifferently sometimes cal­led the spirit of God the father, some­time of Christ, not onely because all the fulnesse thereof is shedd vppon Christ,Col. 2.9. as he is our mediatour and head, that from thence might redoūd to euery one of vs his portion: but also because the same spirite is com­mon to the father and the sonne, who haue one essence, and the same eternall Deity

108 Christians must be constant,

BY constancy and perseuerance in faith, how many cruell persecu­tions soeuer are exercised against vs, what greeuous offences soeuer are obiected against vs by them that fal: although the deceitfull error of false Prophets doe resist our faith,1. Pet. 1.9. yet notwithstanding at the length wee shall receaue the saluation of our soules, which is the ende of our Faith.

Christ therefore acquireth this for­titude of those that are his.Ma. 24.13 that they persist and abide stoutly in sight, a­gainst all the impedimentes of their Faith.

Thus also Paule commaundeth vs to doe,2. The. 3 13. that wee bee not weary of well doing.

And in an other place he saith,2. Tim, 2.5 that no man is crowned except hee striue lawfully. Wee must therefore beare all things with a bolde minde and stoute courage which the Lord shall lay vp­on vs.

109 The dutie of Christians.

IT is the parte of Christians so to liue, so to behaue themselues, and so to suffer all thinges, that Christ onely may be the cause of the hatred and persecution which they suffer: and then this, is, and ought to bee a com­forte vnto vs, that if wee suffer for Christ, then are wee his, then shall wee say with the Apostle Paul, Wee labour and are rebuked because wee trust in the liuing God,1. Tim. 4.10. which is the sauiour of all men, especially of those that beleeue. This is a great consola­tion and comfort, that how great so­euer the dangers bee, if faith bee pre­sent it is able to lift vp a discouraged harte.

For hee that onlye continueth to the ende, committing himselfe vnder the tuition and protection of the Lord He (I say) at length shalbe safe, al­though he bee deliuered to the deathe and hated of all men.Ma. 10.22 This safetye and health is promised not by resisting [Page 159] but by suffering as the Lorde doeth plainely declare.Luk. 21.19 By your pacience (saith he) possesse your soules. The which containeth a woonderfull con­solation.

They whith fight vnder princes, are doubtfull of the victorye, but Christe promiseth victory without all doubte, to them that fight to the ende. Let vs not therefore feare or doubt to fight for the glorie of the Lorde,Mar. 13.13 althoughe the whole world rise against vs, bee­cause an happye and prosperous ende is promised vnto vs of Iesus Christ the sonne of God, which is a faithfull keeper of our saluation, if wee conti­nue.

110 The Fruite of our communion with the death of Christ.

IF Wee bee Christians, then muste appeare in vs the signe of our Communion with the deathe of Christe, whose fruite is that the flesh be crucified with all our concu­piscences.

Ro. 6.8.Howbeit we may not therefore count this communion as none, because (as yet) wee doe feele some reliques of the flesh to liue in vs: But wee are continually to study for the encrease therof, vntil we are come vnto the marke. For it is well if our flesh bee continually mortified, and wee haue well profited, when the fleshe being subdued, hath yeelded to the holye Spirit.

And there is an other communi­on of the deathe of Christ, where­of the Apostle Paule speaketh in diuerse places,2. Cor. 4 10 and namely to the Corinthians as touching the bea­ring of the Crosse, after whiche fol­loweth the participation of eternall life.

Newnesse of life muste bee fol­lowed after of Christians the whole course of their whole life: for if they ought to represent in themselues, by the mortification of the fleshe, the Image of Christ, and life of the spi­rit: That muste bee done once for all, but this muste continue still.

Not as though the fleshe were mor­tified in vs in a moment: but bee­cause wee muste not reuolte, or go [Page 161] backe in mortifying the fleshe. For if wee turne backe vnto our filthi­nes, we denie Christe,Ro. 8.10. of whom wee cannot be partakers, but by newnes of life.

111 God is not the authour of sinne.

ALthough God giueth the firste mouing, power and strength in all manner of actions, which wee must confesse to be good as pro­ceeding from him: and ordereth and disposeth all euill,Ro. 9.14. which is a peruer­ting of the good that commeth from God, and proceedeth from Sathan and the corruption of mans nature, so that he cōuerteth the same alwaies in the end to his glory, and the bene­fit of his elect, as we see in the perse­cution of the wicked and the infirmi­ties of the godlye:Ps. 19.9. yet is hee by no meanes to be charged as the authour and cause of sinne and euill. When it pleased the almightie to shewe foorth his infinite power, wisedome & good­nes in the creation of thinges visible and inuisible, bodily and spiritually, it pleased him for the illustration and [Page 162] setting forth of the glory of his good­nes, to ordeyne that euil shoulde pro­ceede out of the freewill of his reaso­nable creatures: And this his ordi­nance is good. For although euill bee naught, and cursed be he that saith e­uill is good,Esay 5.20 yet that there shoulde bee euill (which is Gods ordinaunce) it is excellent good. The excellencie of goodnes cannot so well appeare and be knowne, as by the comparison of the contrarie which is euill. Therfore it is perfect good that euill should be the manifestation of that which is good: we see that in all the creatures and workes of the worlde, God hath ordeyned that his glorie should shine in contraries: As to the intent that the beautie and glorie of light should be seene and knowne to bee such as it is, he hath ordeyned darkenes. For if he had created light to be perpetuall without anye chaunge of darkenes, howe had it bene possible for men, al­though liuing in the light to haue knowne the excellencye of light, and so should God haue bene defrauded of the glory of so beautiful, profitable and comfortable a creature. Therfore euen as by darkenes, we learne howe [Page 163] to esteeme light, and by bitter that which is sweet, and euery other thing by his contrarie: euen so by the defor­mity of euil we are taught, how great is the excellent comelines of y^t which is good, and so the ordinance of God y^t there should be euil is perfect good.

112 God cannot be accounted the cause of sinne.

THat y^e glory of gods mercy might appeare in the saluation of his e­lect, and his iustice in the condemna­tion of the reprobate,Ro. 9.22.23. it was necessa­ry that there should be euil, and so ne­cessarie that otherwise there shoulde haue bene no matter for the mercye & iustice of God to worke vpon: for if there should haue bene no sinne nor e­uil,Ps. 19.9. wherein then should the mercie of God haue bene seene in pardoning & forgiuing sinnes, if there should haue bene no transgression, how should the glory of Gods iustice haue shined in punishment? And thus it is euident y^t god by no means may be coūted y^e au­thor of euil, which he hath not created, made, or wrought, but ordeined y^t it [Page 164] should proceede from the freewill of his reasonable creatures for the illu­stration of his glory. Let vs therefore tremble at his righteous iudgements who doth al thinges according to the good pleasure of his will: and hath made the wicked man for the daye of his wrath, and yet by no meanes is the cause of his wickednes. If any man be not satisfied with this aun­swere,Ro. 11.33.34. he may enter further, vnto the vnmeasurable depth of Gods iudge­ment, into the which he maye rather finde an entrance, then a way out, ex­cept it be to his euerlasting destruc­tion for his horrible presumption.

113. Sinne is not of God.

IN the beginning of all thinges god made man, not in such sorte as hee now is in, miserable, a bond slaue of sinne and death, but excellent, holye, iust, and good: but through his owne fault and transgression of gods laws, he fell into sinne punishment, death, hell, and into the verie power of the diuel. And hereby it is manifest, that sinne was neither created nor com­maunded [Page 165] by God, but forbidden, be­cause god gaue vnto man a good and holy commaundement, wherewith he forbadde him that fruit, which being eaten woulde bring sinne, death and damnation, We must not now busily dispute, and curiously search why god gaue this commaundement of not ea­ting vnto man, when notwithstanding he was not ignorant of the euent, or of that which would come to passe? or for what cause he gaue the deuill po­wer to tempt and deceaue man? Or wherfore God did not mightily keepe man from falling? &c. For the holye Ghost by the mouth of Paule reiec­teth such kinde of questions and fin­deth great fault with them,1. Tim. 4.7. & 6.20. 2. Tim. 2.16. Tit. 3.9. & sharpe­ly reproueth and condemneth them. Wherefore the best and wisest waye is to beleeue that God is iust, and to confesse that he willeth not that which is euil, much lesse doth euill.

114 The first steppe to the grace of God is to confesse our sinnes.

THey are incurable who hauing n [...] feeling of their sinnes despise the grace of God. Therfore it is horrible blindnes to be ignorant of our blind­nes, euen as not to knowe our sick­nesse, is almoste a disease vncurable. And as the firste steppe to recouer health is to acknowledge our infir­mitye, euen so the firste steppe to the grace of God is, to know our vngod­lines and ignorance. To this effect appertayneth that which S. Iohn sayth:1. Io. 1.8. If we confesse our sinnes, he is faithfull and iust to forgiue vs our sinnes, and the bloude of Iesus Christe his sonne shall clense vs from all iniquitie. In the verye chosen and deare children of God, there sure­ly is much sinne: But it is taken a­waye, it is not imputed, neither doth it remaine: in the wicked one­ly there remaineth sinne and dam­nation: There is therefore a passing sinne, and a remaining sinne. To this effect pertaineth this saying, he that beleeueth in the sonne hath euerla­sting life, and he that obeyeth not the sonne shall not see life,Io. 3.36. but the wrath of God abydeth on him. Let vs there­fore beleeue in the sonne of God, let [Page 167] vs confesse vnto him our sinnes, that we being illuminated by him and ab­solued from our sinnes, may come at the last to that light which no man can attayne vnto.

115 Sinne is not of Gods creation in man, but of the diuels procurement.

WHereas sinne is in mans na­ture: it is not of Gods putting in by creation, but by reason that Sa­than did spread his naughtinesse fur­ther abroad at such time, as man was beguiled by his wilines, to disapoint the benefyte of God. And thus it appeareth that the Deuils became accursed of them selues, and that their being cruell, full of rebellion, full of lying and full of wickednes, came altogether of their turning a­waye from their creator as the scrip­ture teacheth vs.2. Pet. 2.4. Yet for all that they cease not to be alwaies vnder y^e hand of God. And therefore what a thinge were this if we had not the knowlege therof? For whē it is said y^t y^e diuel is y^e [Page 168] prince of this world it were inought to make vs afrayd, if so be we knewe not that there is a bridle alofte which reineth him backe, and hindereth him of doing that which he would. For if Sathans power were not limited, he would out of hand haue his full fling at vs: Wee know he desireth nothing but our destruction according also as he is our deadly enemy: so that he go­eth about like a roring lyon seeking to deuour vs.1. Pet 5.8. So then one of the ne­cessariest articles that we haue, is to knowe that the diuel is helde shorte, and that howsoeuer he play the cruel enimie against our saluation, yet can he do nothing further then is permit­ted him from aboue.

116 What ought to be considered, in originall sinne.

IN the consideration of originall sinne, the corruption of sinne it selfe is firste to be considered, the strength whereof is so great, that through the corruption thereof the image of God is destroyed in vs, and in stead of [Page 169] righteousnesse and holinesse there is placed vnrighteousnesse and vnclean­nesse: secondly the guilt is to be con­sidered, whereby God (if he would) might haue counted them for sinnes vnto death: but God was reconciled vnto Adam, yet not in such wise notwithstanding that he tooke from him all sinne and corruption, that afterwarde hee shoulde not be sinne­full, corrupt and mortall: for hee left him in the same case of nature, wherein he was then sette, but hee was so reconciled vnto God, that he doeth not followe his accusation, nor pursue his right, but rather doth not impute vnto him his vices and corruption to condemnation. There remayneth then in Adam corrupti­on, and floweth into vs his children by corruption gotten by inheri­taunce.Gen. 8.21. The Lorde sayeth Genesis 8. that the imagination of mans heart is euill, euen from his youth. Who can make that cleane (sayeth Iob) which is conceaued of vncleane seede?Iob. 14.4. Beholde I was borne in in­iquitie (sayeth the Prophet) and in sinne hath my mother conceaued me.Ps. 51.5. Euerlasting death,Gen. 3.15 whereunto all [Page 170] men through sinne remaine subiect, remayneth in the vnfaithfull:Heb. 2.15. but from the beleeuers it is taken awaye by the blessed seede.

117 Three degrees of faultinesse in sinne without the act.

THere are three degrees of faulti­nesse in sinne, although it come 1 not to the outwarde acte. The first is a fleeting imagination or thought which a man conceaueth, by the beholding of any thing: for there­upon some one toye or other wil come into his head. Or else although he see nothinge, yet notwithstanding his minde is so tickle vnto euill,Gen. 8.21. as it ca­rieth him hither and thither and ma­keth manye fancies to runne into his head: And without doubt the same is 2 a faultinesse: but yet it is not impu­ted to the beleeuers for sinne. The se­conde degree is, that vppon the con­ceiuing of such a fancie we be some­what tickled, and feele that our will swayeth that waye, and although there be no consent or agreeing vnto [Page 171] it: yet notwithstanding there is some inwarde pricking to prouoke vs vn­to it. Nowe this is a wicked sinne, and as it were alreadie conceaued: afterwarde followeth consent when wee settle our will vppon it, so as there is no lett in vs, for the perfor­maunce of the euill, but the want of occasion and opportunitie: and this is the thirde degree, For then is the sinne fully shaped in vs, although 3 there be no outwarde deede at all.

118 The blasphemy of the Papistes concerning sinne.

THE Papistes can say well y­nough, that if a man consent vnto euill (that is to say if be lust after it in such wise as he would faine doe it if occasion serued) they graunt that such a consent is a dam­nable sinne. But if a man haue a­nie euill liking, so hee consent not throughly to it, the Papistes saye, it is no sinne at all, which is false: It is sayde, thou shalt loue the Lorde [Page 172] thy GOD,Deut. 6.5. Mat. 21.37 Mar 12.30 Luk. 10.27 with all thy heart and with all thy strength. What is meant by minde and strength? God hath not limited the loue that wee owe vnto him, that it should be one­ly in our heartes and mindes: but he sayeth, that our witt, reason, and vnderstanding and all our strength, (that is to saye, all our powers and abilities that wee haue in our na­ture,) must bee also thoroughly ap­plyed thereunto. Nowe then, if a man conceaue anye euill, although he consent not to it, nor yeelde his affection fully thereunto: can he bee sayde to loue God with all his mind? No: if a man haue neuer so little a peece of himselfe inclyning to cor­ruption, although with all the rest hee endeuour himselfe to accomplish the lawe: yet doeth hee loue GOD as he ought to doe? No vndoubtedly: for sinne is nothing else but a trans­gressing of Gods lawe: Therefore wee may conclude, that all the vayne thoughtes which prouoke vs vnto e­uill, are sinne: and that we are guil­tie of them to God warde: vnlesse he beare with vs of his infinite good­nesse. But he forgiueth them to those [Page 173] that are his. Neuerthelesse it be hoo­ueth them to acknowledg it for sinne: and whosoeuer doth flatter himselfe, hee doeth but prouoke Gods wrath and couer the mischiefe to his owne damnation: For in the ende his hy­pocrisie must be discouered and made manifest to be punished with all the rest.

119 Sinne doth bring death with it.

WHere sinne raigneth: we shall finde nothing but the wrath of God which bringeth with it death. Therefore it is only mercie which reconcileth vs vnto God, that therewithall we might be restored to life. God so loueth the worlde that he gaue his only begotten sonne,Io. 3.16. that all that beleeue in him should not perish but haue euerlasting life.Ro. 5.10. If any de­mand in whom this loue is founded: the Apostle Paule answereth, that it is founded in the purpose of his will. Notw^tstanding this maner of speech seemeth to be contrarie to many pla­ces of the scriptures,Eph. 1.5. which place the first & principall foundation of Gods [Page 174] loue towardes vs in Christ, and doe shewe that without him, we are dis­pleasing and hatefull vnto God. But we must remember that the hidden & secret loue, with which God hath lo­ued vs, because it springeth from his eternall purpose, is aboue all other causes: but that his grace which hee would haue to be made manifest vnto vs, and by which we haue assurance of saluation, beginneth at the reconci­liation made by Christ. For seeing we must needes graunt that hee ha­teth all sinne and wickednesse, howe can we assure our selues to be in his loue and fauour, vntill our sinnes are cleane put awaye for the which he is iustly angrie with vs? Thus y^e bloud of Christ must be the meane to make God fauourable vnto vs, before wee can haue any maner of feeling of his fatherly loue and clemency.

120 We must confesse our sinnes vnto God.

GOd it is alone whom wee haue and do offende, who know­eth our hearts, deedes and de­terminations, [Page 175] remitteth or punisheth sinnes, and hath giuen his sonne vn­to vs, an high priest, and one eternal sacrifice. Therefore must we come to God the Father, through Christ, and that with the same wordes which hee hath giuen vs, teaching vs to confesse our sinnes, saying:Mat. 6.12. Luk. 11.4. Forgiue vs our trespasses as we forgiue them that trespasse against vs. And after this sorte may all the faithfull in all their trobles, and at all times, and in eue­ry place confesse themselues to God both secretly and openly. Secretly when ech man prayeth alone and con­fesseth his sins to God. Openly, when anye man in the Church, togeather with the whole congregation prayeth and confesseth the same. And there are manye examples in the holye Scriptures of those who confessed themselues vnto God and not onely craued, but also obteyned of him forgiuenesse of their sinnes. But on y^e contrary part, there are no examples of anye which confessed themselues to Laye men or Priestes: for this honour belongeth to GOD alone, whiche hath giuen vs his sonne to bee our highe Priest, who heareth [Page 176] sufficiently the confession of all the faithfull, so that there is no neede to substitute any in his roome to heare them. For who so euer with a true fayth from the bottome of his heart, confesseth his sinnes in this manner, to God the Father, and to his sonne our only chiefe Priest Christ Iesus, crauing his grace and mercye: they vndoubtedly receaue ful remission of all their sinnes. If wee confesse our sins,1. Io. 1.9. sayeth S. Iohn, he is mercifull to forgiue vs our sinnes. Wherefore seeing it is thus, as by the truth it is confirmed, they then which confesse their sinnes to God and to his sonne our Lorde, haue obteyned full remis­sion of the same, & so there is no neede to vse the Popish confession of the romish Synagogue.

121 Faith is the meanes whereby remis­sion of sinne is promised.

FOrasmuch as God hath promised remission of sinnes, to the repen­tant sinner, by no other meanes nor condition but only faith in christ: therfore excluding al other meanes & [Page 177] conditions of mans working, we saye that what repenting sinner soeuer be­leueth in Christ, hath already to him­selfe (and needeth not to seeke to any preist) perpetuall assurance of remis­sion not for this time or that time one­ly, but for euer.Ro, 8.1 For the promise saith not he that beleeueth in Christ, shalbe pardoned this time, so he sin no more: neither doth say that the law is staied or y^e sentence repriued, but saith plainly that the lawe w^t the condemnation thereof and sentence is condemned & shall neuer ryse again to them that be in C. Iesus:Act. i0.43 and promiseth indeterminatly, without limitation forgiuenes of sins to all that beleeue in his name And likewise in an other place, the scripture speaking absolutelye saieth, sin shal not haue dominion ouer you. and addeth the reason why, saying,Ro. 6.14. for ye are not vnder the lawe, but vnder grace. Adding this lesson withall (as it followeth in the same place) not that sinners shoulde sin more therefore bee­cause they are vnder grace, but onely that weake infirmity might bee relie­ued, broken censciences conforted, and repenting sinners holpen from despe­ration, to the praise of Gods glory: for [Page 178] as God forgeueth not sinners because they should sin: so neither doeth infir­mity of falling diminish the grace of Christ, but rather illustrate the same as it is written,2. Co. 12.9 My power is made perfect through weaknesse, and again where sinne abounded, the grace of God abounded much more.

122 Foure thinges that concurre in re­mission of sinnes

IN remission of sinnes these foure thinges must concurre and go toge­ther: the cause that worketh (which is the sacrifice of Christs bodie) 2. the promisse that offereth. 3. Faith that apprehendeth, and 4. the repenting sinner that receaueth. And althoughe sinnes dayly do growe, which daylye prouoke vs to craue remission: yet as touching the cause that worketh re­mission of our dayly sinnes, and the meanes which apprehendeth and ap­plieth the said cause vnto vs, they re­maine alwaies one and perpetual: be­sides which no other cause nor means is to bee sought for of man.

So that to them that bee repenting [Page 179] sinners and be in Christ Iesus, there is no lawe to condemne them, though they haue deserued condemnation: but they are vnder a perpetuall kingdome and a heauen full of grace and remis­sion to couer their sinnes, and not to impute their iniquities through the promise of God in Christe Iesus our Lorde. And therefore wicked and im­pious is the doctrine of them firste w^t seeke any other cause of remission thē onely the blood of our sauiour Iesus Christ. Secondly which assigne any other meanes to apply the bloudshed­ding of Christ vnto vs, besides onely faith. Thirdly and especially whiche so limit and restraine the eternall pri­uiledge of the passion of Christ, as though it serued but onelye for sinnes done without and before Faith, and that the rest after Baptisme commit­ted, must be done away by confession, pardons and satisfactory deedes.

123 Popishe satisfactions are not warranted by Gods woorde.

THe faithfull are not bounde by the worde of God to do that pē ­naunce which the Papistes call satisfaction. For there is one eternall satisfactiō, viz. a price recōciliation, & redemption from our sinnes, namelye the death of Christ, whereby our offē ­ces and punishmenes deserued for the same are clearly forgiuen and wiped a way. And this is confirmed both by y^e Prophetes, by the writings of the E­uangelists and Apostles,Esa. 53.5 Ro. 3.24. 1. Co. 1.30 Ro. 5.17.18.19. and chiefly by the Apostle Paule in diuers of hys epistles. If therefore by our woorkes and pennance which we suffer, that is to say, if wee attribute to our satisfac­tion, which consisteth in the correcti­on of our body, as fasting prayer, al­mes and other like works, the remis­sion of our sinnes, and the punishment due therefore, or if we suppose that by this satisfaction we satisfie and requit al those things for which we wer guilty before God, then truly this satisfac­tion is directly contrary, and striueth against the satisfaction of C. Or else must they say that P. in y^e like case resoned not aright, when he said that if righteousnesse be by the Law,Gal. 1.21. then C. died in vaine. For euen also after the [Page 181] same sort do we also reason saying: If we our selus can make satisfaction for our sins, what need then had Christ to dy? wherefore the true church of God, keepeth still that one eternall satisfa­ction, euen the death of Christ, & here­with do all the faithfull content them selues, iudging their works, not to be so perfect or worthy, that by thē their sins should be forgeuen, and that God by them should be satisfied & eternall life be purchased.

124 Sin doth possesse our whole nature.

THe infection of sinne is vniuer­sally dispersed ouer our nature, and hath infected euen the thou­ghtes themselues so greatly that whē the Apostle Paule will set forthe his damnable estate, he doth set it foorthe no otherwise, but that he did then fol­low the will & counsel of his thoughts We must therefore learned suspect our thoughtes,Eph. 2.3 Col. 3.2. if we will bee aduised by the Apostle, and not to imagine with the doctors of Roome, that our estate is good, so long as the will, (when it shall haue wrestled) at length get­teth [Page 182] out, not hauing wholy yeelded nor flatlye falne downe. Thoughtes therefore running this way, after any thing of our neighbours in so doing, make manifeste declaration of their poyson and corruption: which if they haue no resistaunce, do carye vs head­long through the brode waye into de­struction.Rom. 7.7, If by grace they shalbe stop­ped and resisted, in that grace, God is to be magnified: yet we in that our corruption, notwithstanding, are iu­stlye to bee blamed and admonished, thereby to seeke for more aide, in that parte of our thoughtes: leaste if that temptation shoulde lye sore vppon vs, Sathan shoulde that waye get entrāce into our hartes.

125 The Godlye are ioyfull in affliction.

THe children of God doe reioice in the middest of trouble, knowing that it will bring vppon them experi­ence and tryall of Gods goodnesse in the ende. Christ is made vnto them redemption from sinne: whereas the [Page 183] vngodly (howsoeuer in prosperity they fleshly bragge of their hope in GOD) yet when affliction commeth,1. Cor. 1.30 they ar without all hart, comfort, or courage. For they knowe not (in deede) that Christ is made vnto them redemptiō to deliuer them from al that daunger that commeth for sinne, aswel as from sinne it selfe. This perswasion cau­seth the godly in all their afflictions and necessities whatsoeuer,Iam. 1.3. to staye themselues in godlye conuersation, both towards GOD and man, with pacience and assured hope of an happy ende: Whenas the vngodly either murmure against GOD, or else fall into some one euill dealing or other, thereby to purchase their deliuerance, which is an assured testimony, that they doe not looke to haue it from the Lord.

126 Afflictions come by the prouidence of GOD.

ALthough God doeth not by and by helpe his children when they are afflicted, yet doth hee not forsake them: [Page 184] because by his infinite wisedome and mercy, he turneth those things to their saluation which seemed discommodi­ties.Ro. 8.18. And although the elect & repro­bate are indifferently subiect to the like euils, yet there is great difference because God instructing the faithfull by afflictions, doth further them in y^e marke of their saluation Whatsoeuer thinges happen to the godly, they are so tempered from aboue, that y^e which the world thinketh to be hurtfull, the issue declareth it to be profitable: ther is no cause therefore why it shoulde grieue vs to be afflicted, except wee take in ill parte, the election of the Lord, wherby we are fore ordeyned vn­to life: and except we be vnwilling to represent in vs the image of the sonne of GOD, whereby wee are prepared vnto celestiall glory.

127 Afflictions come of Gods deter­minate purpose

WHen God graunteth sathan li­berty to afflict the faithful, he doeth it not to pleasure him, neither [Page 185] is he moued of anye fauour that hee beareth towardes him: but because he hath ordeined it in his own purpose. He was not moued by his sute nor perswaded by him to afflict and pu­nish Iob: but for asmuch as hee was minded of his owne good wil to cha­stise him,Iob. 1.12. therfore he graunted his de­maund: yea euen to spite Sathan and to haue the greater triumph againste him in putting him to confusion, be­cause hee made full reckoning that Iob should haue cursed God to his face, that is, that he should haue blas­phemed him with open mouth when he felt afflictions to come vpon him. If Sathan had neuer vttered anye word, nor made any such petition, yet God was minded to punish his ser­uant, and he minded it for iust cause, the which he hath disclosed vnto vs: and if the same were to vs vnknowne, yet ought we to reuerence the iustice and counsell of God confessing that he is most righteous and vnpartiall in all his doings.Ps. 119.137.

128 Afflictions be the rods of God vnto the iust.

ALthough in the outward appa­rance of the world and sence of the flesh, the iust and perfect do suffer in this world the like and more greeuous afflictions then do the wic­ked, yet is their estate nothing so mi­serable: For they knowing that afflic­tions be the roddes of God their Fa­ther, do aske deliuerance and are assu­red to obtaine the same. And thus on what side soeuer afflictions do co [...] vnto the iust and perfect, (because they know that God is their defen­der and keeper) they are not afrayde (as discouraged and desperate) but in all assurance they say with the pro­phet: The Lorde is my light and my saluation whom then shall I feare?Ps. 27.1. The Lord is the strength of my life, of whom then shall I be afraid: They knowe this same because of the infal­lible promise:Ps. 50.15. & 145.18. call vpon me in the day of trouble and I will deliuer thee, and thou shalt glorifye mee. The Lord is neere to all that call vppon him:Mat. 11.28 Luk. 12.32 yea to all that call vpon him in truth. Come vnto me (sayth our Sauiour) all yee that are wearie and heauie laden and I will refresh you. Feare not little flocke: for it is your [Page 187] fathers pleasure to giue you the king­dome. And God is faithfull (as the Apostle witnesseth) which will not suffer his to be tempted aboue their power,1. Cor. 10 13. but will euen giue the issue with the temptation that they maye be able to beare it. The wicked nowe cannot thus speake in deede: for although they thinke themselues most safe and sure, and make great account of their owne strength: yet because they are hated of God he can well finde them out,Ps. 7.15. Ps. 9.15. and bring their enterprises and counsels to nothing.

129 Afflictions come for diuers causes.

IT is most certaine that al miseries take their originall and beginning at sinne: but yet God afflicteth his seruants for diuers causes. For as he doeth not take vengeance on some mens sinnes in this worlde, but deferreth the punishmentes vntill an other lyfe that hee maye then vse them with more seuerity: euen so oftē ­times he dealeth more hardly with [Page 188] his faithfull seruantes, not because they haue committed greater sinnes then other men, but to mortifye in them the concupiscence of the flesh.

Yea sometyme not respecting their sinnes, hee onelye tryeth their obedi­ence,Pro. 17.3. or els exerciseth their patience. Euen as wee see that the holye man Iob was afflicted, that by his aduer­sitie, his godlinesse might be the bet­ter knowne. Wherefore there are two thinges to bee noted, the firste is that iudgement doth oftentimes begin at the house of God:1. Pet. 4.17 and that hee ouer passing the wicked doth seuerely pu­nishe his seruantes, and doth more sharpely scourge in correcting the vi­ces of his church. The second is that there are diuers endes why he afflic­teth men, for he suffered Stephen and other of his apostles to be cruelly tor­mented as if they had beene wicked persons:Act. 7.58. whereby we may gather that in the punishments of men the causes of the same cannot bee well discer­ned.

130. Patience ouercommeth affliction.

WHatsoeuer he be that suffereth the trouble that is layd vpon him for Christes sake maye continue without yrkesomenes euen to the last ende. We must not therefore call to minde how long we are afflicted,1. Cor. 9. He. 12.12. but we must haue respect vnto the ende. So runne (saith the Apostle that yee may obtaine.) Lift vp your handes (saith the authour to the Hebrues) that hange downe,Heb. 12.1. & 2. and your weake knees. Againe let vs runne with pa­tience the race that is set before vs, looking vnto Iesus Christ the au­thour and finisher of our faith. What doth it profit a man to be painefull in any busines for a time, and then to fainte and giue ouer before hee hath brought it vnto good effect, doth hee not loose all his labour and trauaile? What doth it profite the runner to runne if he faint in the middest of his race, shal he haue the game or reward? Not without cause therefore doth the scripture in so many places, exhort vs to patience and perseuerance. Let vs not therefore be weake or feeble,1. Thes. 5.54. Heb. 6.12 but followers of them which through faith and patience inherite the pro­mises, which is euerlasting life after [Page 190] the trauaile and paine of this life.

131. The patience of the faithfull is tride by afflictions.

BEsides the iust punishment of the open and notorious sinner, there is also another cause wher­with God is moued to sende among men miserie, affliction and griefes of this world, as namelye to trye and proue such as be good and godly, that their vertues may more shine among men to the honour and glory of God. As siluer and golde (saith Salomon) is tride by fire,Iam. 1.12. Pro. 17.3. so doth God proue and trye the heartes of men. In this manner God proued his faithfull ser­uants, Abraham, Ioseph, and Iob, that by the tryall of their constancie, their faith might be the more notable and famous, and both themselues more in faith confirmed, and God by them more glorified. When God cast vpon Iob all these miseries, which the scriptures mention, his vnnaturall wife & vnkind frendes with rash and vncharitable iudgement, woulde needes perswade him that it was the [Page 191] anger of God and the iust punishment of his sinnes that brought all these thinges vpon him. But hee staying himselfe vpon the testimony of a good conscience, and the constancie of his faith assured himselfe of the good wil of God, and therefore he tooke all pa­tiently saying:Iob. 1.21. The Lord hath geuen and the Lord hath taken away, euen as it pleaseth the Lord so be it. In which wordes, we haue to learne the ex [...]eeding comfort which the children of God take in the middest of trou­bles by the prouidence of God, which extendeth it selfe to all thinges, so that there is nothing so base or simple either without man, or within man,Mat. 10.29. which he neglecteth or is ignorant of.

132 To be partakers of the life of Iesus Christ, we must before die with him.

IF we iudge according to our owne fantasy, we shal thinke it vnpossible for vs to be made aliue by being dead & that death should be the meanes of our life, & furthermore y^t we must bee [Page 192] despised in the world and suffer vile reproches if we will raigne with Ie­sus Christ? and yet the spirit of God telleth vs that it is most certain, and therefore will haue vs beat downe al disputations, and not reste our selues vpon our owne thoughtes and ima­ginations, for seeing God hath ap­pointed it soe,2. Tim. 2.11. Ro. 6.5. if wee will be his ser­uants we must staye our selues vpon his counsell, and suffer our selues to be guided by him. If we bee dead with Iesus Christ (saith S. Paule) we also shall liue with him. By the word death the Apostle meaneth not onely the death of men when God ta­keth them from the earth:2. Cor. 4.10.11. Col. 3.3. but that we must beare the mortification of Iesus Christ in our bodies, to the ende that his life may appeare in vs. For ye are dead (saith he in an other place) & your life is hid with Christe in God, euen as the life of trees is hid in the winter. The trees in the win­ter are drie they seeme to be but dead wood without strength: but yet their strength sheweth it selfe in the spring time. Euen so the case standeth with the faithfull: for while they are in this worlde, their life is shutte vp in [Page 193] hope.Ro. 8.24. Nowe that which we hope for (as Saint Paule sayth) is not seene, the eye of man cannot attaine vnto it. It followeth then, that in dying wee must liue, and liuing wee must dye, not onely with one kinde of death, but wee must die dayly, wee must decay as touching the outward man, for sicknesses, pouertie, afflic­tions and such like thinges are mes­sengers of death which doe, or ought to put vs in minde, that our life is but a shadow, that it is nothing, and that therefore we should renounce the worlde, and vtterly banish and reiect all the lustes and vanities of the same.

133 All thinges must be forsaken for Gods sake.

A Faithfull man must alwayes more esteeme and loue God and his kingdome, then his own life, body, wife, children, friendes and kinred, and all thinges else which are in this worlde: so that whensoe­uer God shal cal vs away from these thinges, we must willingly leaue all, and followe God, after the example [Page 194] of our father Abraham.Heb. 11.17. Ge. 22 10. Mat. 10.37 For the Lord sayth in his gospell, he that loueth fa­ther or mother more then mee, is not worthy of me. And he that loueth son or daughter more thē me, is not wor­thy of me. Wherefore al mē must cast away the care of temporall things, & consider y^t God in vs, while we were sound and in health, prouided suffici­ently for vs and ours. And that ther­fore nowe,Ps. 68.5. & 146.9. when as he hath appointed to call vs away from hence, hee will not forsake our family (especially see­ing he is a father of the widows and fatherlesse) but will prouide for them some other waye.Io. 19.27. Christ on the crosse was cōtent to haue cōmitted his mo­ther vnto Iohn. So we also must cō ­mend vnto God, & vnto faithful men, those y^t are cōmitted to our charge,1. Pet. 5.7. & ought to be no further careful for thē, but care for & think on things eternal

134 Tribulation bringeth foorth patience.

IF we will shewe our selues to bee the sonnes of God, then must our afflictions practise vs in patience, & [Page 195] except they do so, y^e worke of god (tho­rough our corruptiō) is made voyd & of none effect.Ro. 5.3. Aduersities hinder not the glorie of the godly, because in bearing them patiently they feele the helpe of God which nourisheth and confirmeth their hope, therefore it is sure that they profitte but ill which learne not patience: Neither doeth this let, that there are extant in the Scriptures certaine complaintes of the godly full of desperation, for God sometimes for a while, doeth so vrge and represse those that are his, that scarcely they can breath or thinke vp­pon consolation: but straightwaies he bringeth againe to life those whom he had almost ouerwhelmed in the middest of death. So that is al­waye fulfilled in them which the A­postle sayth,2. Cor. 4.8. & 9. we are afflicted on euery side, yet are we not in distresse: in po­uertie but not ouercome of pouertie, we are persecuted, but not forsakē: cast down but we perish not. Patience cō ­meth not of y^e nature of tribulation, wherby we see some are prouoked to murmur against god, yea euē to curse God: but whē as y^e inwarde meeknes which is infused by the spirit of god & [Page 196] cōsolatiō which is suggested by y^e same spirite, hath succeeded in the place of stubbornenes & frowardnes: tribula­tions are instrumentes to beget pati­ence, which tribulation can procure nothing in the wicked and obstinate, but indignation and murmuring.

135 Patience is a great vertue.

THe greatest part of men will ea­sily grant that patience is a great vertue, as it is in deede: and yet there be verie fewe that knowe what it meaneth: whereby it may soone be gathered, that wee be not very hasty to be patient, and to haue the vertue that we esteeme so much. God there­fore perceiuing such carelesnesse in men, hath in diuers places (& name­ly in patient Iob) set before our eies the thing that is so needefull for vs:Iob. 1.20. for if wee bee not patient, our faith must needs vanish away, for it is not able to continue without the same.Iam. 1.3.4 For the which cause it is, the will of God, that in the midst of the miseries of this worlde, wee shoulde alwayes haue a quiet heart, and be so well [Page 197] assured of his goodnesse, as the same may make vs merrie and contented, so that wee may boast our selues a­gainst Sathan, and against all our enemies. But howe were that possi­ble if wee did not looke higher then the worlde, and considered not that although our estate bee miserable in the opinion of the flesh: yet ought we to bee contented with it seeing our God loueth vs.

136 True patience what it is.

WE commonly say that a man is patient, although hee haue no point of true patience in him. For whosoeuer suffreth aduer­sitie, him do men call patient, but let vs with all marke that to be patient, it behooueth vs to moderate our sor­rowe.Rom. 5.3. If there be any aduersitie it must be asswaged by considering that God ceaseth not to procure our wel­fare continually,Deu. 30.8. and that wee ought to be subiect to him, and y^t it is good reason he should gouern vs according to his good pleasure. Herein doth pa­tience make it selfe to be knowen.

137 The prouidence of God encr [...]eth the patience of the godly.

BY gods only sufferance it is that Tyrantes persecute, that they spoyle men of their goods, that they cast them into banishment into pryson, and bandes, and that they exercise all kinde of crueltie against them. It is his will that men are af­flicted with sicknesse, with pouertie, with hunger and cold, with slaunder and reproch, and with all the miserie that maye befall in the life of man. But because the same Lorde and God whiche as a iust Iudge sen­deth all these thinges is also a most tender, louing and kinde father: vn­doubtedly he wil not suffer any thing to happen vnto vs,1. Cor. 10.13. but that which shall be profitable, and a furtherance to our saluation. Wherefore in all troubles and afflictions, (seeme they at the first neuer so greeuous and in­tollerable) the godly receaue them, and abide in them not only with pa­tience, but also with ioy and gladnes. For they perswade themselues (as [Page 199] trueth is in deede) that God chasti­ceth euery sonne y^t he loueth and [...]r­fo [...] with cheerefulnes they reioyce in their afflictions knowing that tribu­lation bringeth foorth patience,Heb. 12.6 Ro. 5.3. pati­ence experience, experience hope, and hope confoundeth not, nor maketh a­shamed. This comforte it was that made Iob patiently to abyde the losse of his goods, the spoyle of his landes, and the miserable destruc­tion of his children. The same comforte caused Ioseph patientlye to abide bondage, imprisonment, slaunder, reproche and daunger of his life, for he was certainely perswa­ded that nothing was done without the prouidence of his heauenly Fa­ther,Ro. 8.28. which caused him to be resolued that it would fall out to the best in the ende.

138 The prouidence of God is a great secrete.

WHen wee come vnto God and talk of his works, we ought to consider y^t they be too high se­crets for our weak wit to reach vnto, [Page 200] And it behoueth vs to haue the same perswasion aswell of Gods proui­dence generally,Ps. 36.6. as of the thinges y^t belong to his spirituall kingdome. When wee heare that God ordereth all thinges,Io. 5.17. Act. 17.28. and that there is not a­ny thing done in this world without his will: let vs knowe that it is a se­cret which we ought to marke well. For although euery man graunt that God is soueraigne Lord & gouernor: yet notwithstanding when wee come to this point, that the thinges which we see to be so troblesome and out of order, cease not to bee guided by the secret prouidence of god, who holdeth the sterne aboue, & turneth thinges to such end as he thinketh good: we must reuerently consider y^t wee be not able to mount vp to so high a secret, and therfore honor God in the things we know not, vntil he reueale vs y^e things that (as yet) are hidden from vs.

139 Gods prouidence is ouer all.

WE might learne in al y^t we see to confesse the greatnes of the Lord. Why doth not y^e strength of his [Page 201] workes make vs to confesse his power and all the delight wee haue in them, why doth it not make vs acknowledge all his goodnesse to the children of men? The Prophet Dauid saith,Ps. 8.3.4. whē I behold the heauens which are the workes of thy hands, the Moone and the starres which thou hast ordeyned: What is man (saye I) that thou art mindfull of him, or the sonne of man that thou so regardest him? Our sa­uiour Christ declareth,Ma. 6.26.28. that when we see howe God feedeth the sparrowes and clotheth the Lillies: We are a faithlesse people, except wee see hys prouidence ouer vs to feede vs, and to clothe vs in all our necessities. And sure the truth is, except wee see with such eyes the creatures of GOD, wee are become creatures degenerat from that image, wherein wee were firste formed. If we see nothing in the he­uens, but that they are lighte, and a­boue our reach, the Horse and Mule see this aswell as wee.

If wee see nothing in the earth, but a place to walke in, or to take our rest vppon it: the beasts and foules se this aswell as wee. If in our apparell wee see nothing but pride of a goodly co­lour. [Page 202] If in our meate and drinke wee knowe nothing but the pleasure and sweetnesse of the taste. If hearing se­ing, smelling, tasting and such like, be all the delight we can finde in the workes of God: wee haue geuen our preheminence to the domme creaturs which haue these sences more exquisit then wee, and wee haue turned the hartes of men, into the harts of beasts who with wisedome vnderstanding, knowledge reason and prudence can do nothing. And the words of the Pr. are fulfilled in vs:Ps 49.20. Man when he was in honor, had no vnderstanding, hee was compared to the bruite beastes, and was made lyke vnto them.

140 The prouidence of God

IN sixe dayes the creation of the world was finished, but the gouer­nement thereof is perpetuall, and God doth continually work in preser­uing and mantayning the order there­of,Act. 17.28. Ps. 104.29 Io. 5.17. euen as the Apostle teacheth say­ing: In him we liue, moue, and haue our beeing. Therefore when wee see the Sunne rising, the course of the [Page 203] Moone and of the starres, the force of nature in seedes, and the encrease of our bodies and of the bodies of bruit beasts: Wee muste then consider the prouidence of God, and the continual working of the Father and of the sonne. Neither doth hee by his ge­nerall prouidence onely defend the na­ture, which he hath created, but doth order and frame euery parte there­of:Pro. 30.5 But especiallye hee defendeth and preserueth the faithfull, whome hee hath taken into his protection.

141 Nothing commeth by fortune, but by Gods prouidence

AS God of his vnestimable goodnesse made the worlde, and all that therein is, for the benefitte and commodity of man, that he might vse al the inferiour creatures to Gods glory: so doth the same Lord and ma­ker by his almightye power and infi­nite wisedome continuethe same. My father stil worketh (saith our sauiour Christ)Ioh. 1.17. Ps. 104.29 and I worke when thou hidest away thy face (saith y^t P.) they ar tro­bled [Page 204] when thou takest away their breathe they die, and are turned to their dust. When thou lettest thy breath go forth they shalbe made, & thou shalt renue the face of the earth. That which wee call and esteeme nature, is nothing but the very finger of God working in his creatures,Ps. 104.29 much more the altera­tion of naturall courses and thinges done extraordinarilye. wherefore whē rayne falleth excessiuelie to hurte the earth,Gen. 7. or hinder mankinde, as it did in the time of Noah, or when the clou­des be cleane dried vp, that there is no raine at all, as it fell out in the tyme of Achab:1. King. 17 It is moste euident to bee the worke of GOD, according to his iustice punishing the breaking of hys Law, and vnthankfulnesse of his peo­ple. In like manner I might speak of the Earth and water, the Sunne and Moone, with the residue of the starres, in all and euery of which as it is the finger of GOD, that keepeth them in their naturall order, so is it his power that doth alter and change them, and for causes to his wisdome knowne, bringeth out such effectes as be sometimes rather hurtful, then be­neficiall vnto men.

Therefore when we see infections, sicknesses or such like, wee must looke further then into the course of nature and vnderstand that there is a GOD and an ouerruler of nature, that doth these thinges. This is not true only in those things that appertaine to nature, but in those also that are done by the will of man, or as we saye pro­phanelie by fortune or chaunce, where as in deede to speake truelye there is neither fortune nor chaunce.Ma. 10.26 That which we call fortune is nothing but the hand of God working by causes, and for causes which we know not.

Chaunce and fortune are Gods deui­sed by man and made by our ignorance of the true, almightie, and euerla­sting GOD.

42 God by his prouidence preser­ueth all

THose things which GOD made by his worde, he gouerneth and preserueth with his euerlasting prouidence as testifieth our Sauiour Christ and his Apostles in diuers places of the holy Scriptures: For in y^e [Page 206] hee is said to reste the 7. day from all his workes, it is no otherwise to bee vnderstood, then that hee ceased from the creation of the heauen & the earth,Gen. 2.2. which we see, not that he left of to go­uerne the same, and to preserue it. For he beareth vp all thinges (as the Ap. saith) by his mighty word.Heb. 1.3. The which thing ought to bring no small consola­tion to the mindes of the godly, for so they learne to rest and stay themselus on Gods prouidence, without the which not so much as one hair of their head,Luk. 21.18. can perish. For hee which fee­leth by Faith, that al thinges depend vpon God, he beleueth also y^t he falleth into the handes of God, when he for­saketh all thinges, and entreth into death.

143 The right considering of Gods prouidence.

WHen God vseth worldly mea­nes, and serueth his turne by men, as by instruments, hee doeth it not to lessen or to diminishe his owne authoritie, but contrariwise to shewe that he hath the guiding of them, and [Page 207] that if he do but command or hisse (as he saith by his Prophet:Esa. 5.26. & 7.18.) men muste neede go forward to execut his will, yea and the very Deuils of hel are cō ­pelled vnto it. And although they be vnwilling, & that it is vtterly against their intent: yet notwithstanding God driueth them by violent power to execute the things that he hath or­deyned in his prouidence. And so wee see now after what sorte we must con­sider Gods prouidence: namely that he hath a care of the whole world,Io. 5.17 Ps 104.29 and watcheth ouer all his creatures, not onely to forsee what may happen (as some fantasticall personns imagine that God beholdeth the thinges as it were a far of which are heere beneath and then prouideth for them afterward but also (which is more) that nothing may be done which he hath not deter­mined, so as his will is the rule of all things. And therefore it behoueth vs to minde well the prouidence of God to the entent, that when any aduersity commeth vppon vs, we may al­wayes haue respect vnto the first cause.

144 Nothing commeth but by Gods Prouidence.

GOD hath not created the world to leaue thinges in such sort that Fortune (as men term it) might gouerne all: but hee intendeth to the maintayning of his creatures as hee doth.

Therefore when wee call GOD the maker of heauen and earth,Ps. 33.6 Wee must not restraine it to one instant, but wee muste beare in minde that like as GOD hath framed the world so all power is still in him, and hee disposeth thinges heere beneath so as he hath a care of vs,Ma. 10.30. and the haires of our head are numbred, yea, and hee guideth our footesteppes, so as no­thing commeth to passe, which is not foreappointed by his prouidence.

Besides him there is none sette o­uer the Worlde, nor none sette o­uer the earthe,Iob. 34.13 whiche beetokeneth that his creating of the worlde, and [Page 209] his gouerning of it, are thinges that goe ioyntlye together. If we imagine that GOD gouerneth not all things, but that some thinges hap­pen by chaunce or fortune,1. Tim. 1.17. wee doe great iniurie vnto God, to whom a­lone all praise and honor is due. It is moreouer a cursed blasphemie if wee should thinke that the deuil coulde do any thing without the licence of god: for it is asmuch as if we should make the deuil a parti-creator of the world. Let vs learne therefore that there is an inseparable band betwene these two thinges: namely that God crea­teth all thinges, and that he gouer­neth all thinges.

145 The prouidence of God is not onely generall.

OVr Sauiour Christ extendeth the carefull prouidence of God to Sparrowes, and to the haires of our head, to the ende no mā shoulde thinke or imagine that it is onely a generall prouidence, as many do in these dayes, which as they dare [Page 210] not deny that the world is gouerned by the wisedome and power of God, so they thinke it an absurde thing to teach that God is occupied about all particular creatures, especially then of the meanest sort: And therefore they expound these wordes of Christ and other such like sentences of scrip­ture, to be spoken by Hiperbole, that is, a manner of figuratiue speech pas­sing all truth, thereby to signifye: meane truth. But I would learne of such men what it is that sauing the nature of his godhead may in this respect bee spoken of him more then trueth,Ge. 17.1. 1. Sam. 2.3 seeing he is almightie, of infinite knowledge, and is present in all places. So much as they shall ex­empt from Gods disposition in hys creatures, so much shal they with dis­honor of God pull from his almighty power and infinite wisedome. We may not thinke it is any disgracing [...] of the maiestie of God, to drawe the same his prouidence, to the preserua­tion & direction euen of his meanest creatures: for he worketh not as men do with labour and griefe, or torment of minde: his very will is inough is do, or alter all things, as hee seemeth [Page 211] best. And this is the greatest proofe of his exceeding maiestie that he seeth all things, that he disposeth and wor­keth al thinges, & that he directeth all his creatures to that ende, for which in the beginning he made them, and yet is the Lord alway righteous and his iudgements true.

146 The faithful are surely setled in gods prouidence.

THe godly when the heate of perse­cution riseth (to th'end that they may not forsake their Lord and cap­taine.) First they perswade thēselues (as truth is indeed) that affliction cō ­meth not to them by chaunce or for­tune, or by the malice of mē, but by y^e certaine knowledge & prouidence of that god which is by Christ their he­auenly & merciful father, who neither cā do it for any euil vnto thē, nor suf­fer thē to be further tempted, then by his grace they shall bee able to beare. If a poore silly sparrow, as Christ as­sureth thē, falleth not to the grounde without their father, y^t is in heauen,1. Cor. 10.13. Mat. 10.29 they are perswaded that they are far more pretious in the sight of god, thē [Page 212] all the sparrowes in the worlde, and therefore that an haire shall not fall from their head without his wil and pleasure. The example hereof eui­dently appeareth in Iob, and in the Apostles of Christ. The deuel could [...] not vexe Iob, vntil it was graunted him by God. Sathan desired to sifte the Apostles as men vse to sifte corne, but Christ prayde for them that their faith might not fayle. Yea a legion of deuils were not able to hurte a heard of hogges,Luk. 12.32. but by the permissi­on of Christ. This comfort neuer fai­leth, and when the faithfull betake themselues to this defence, they maye be truely sayd to rest vnder the sha­dowe of the most highest.Mat. 19.29. They which refuse persecution offered for Christ his sake, cannot be his true disciples, but shewe them selues to haue been hypocrites and dissemblers.

147 The fauour of God the onelye foundation of con­solation.

EXcept God be gratious vnto vs, although all thinges looke plea­santly vpon vs, yet no certaine trust can be conceaued. And on the contrarie part his onely fauour is a sufficient solace in all sorrowe, and a strong defence against all tempestes of aduersities. And hereunto apper­taine many testimonies of the scrip­tures where the Sainctes trusting to the only power of God, dare despise what soeuer thing commeth againste them in this world. Though I should walke through the valley of the sha­dowe of death I will feare no euill (saith the prophet) for thou art with me. In the Lorde put I my trust,Ps. 11.1. how say yee then to my soule flye to your mountaine as a byrde? I will not (saith hee) be afrayde of ten thou­sand of people that shoulde beset mee rounde about.Ps. 3.6. For there is no po­wer vnder heauen or aboue heauen that can resiste the arme of the Lord: therefore he being our defender noe harme at all is to be feared.

148 The will of God is alwaye iuste, al­though we see not the reason thereof.

THe wil of God (although the rea­son therof be vnknowne vnto vs) is to be counted iust. For the Lord hath his right takē from him if he be not at liberty to doe with his crea­tures as he seemeth best. This see­meth hard to the eares of many. And there are also some who alleadge that God is put to great reproch if such li­bertie be geuen vnto him, as though they with their disdainefulnes were better diuines then the holy Ghost, who hath appointed this rule of hu­mility to the faithfull, y^t they shoulde wonder at the power of God, and not esteme it after their own iudgement. The Apostle Paule represseth this arrogancie of striuing with God in his Epistle to the Ro. by a most fiue similitude wherein he seemeth rather to haue alluded vnto Esay then Ie­remie.Ro. 9.20. Esay. 5.9. Ier. 18.9. & 6. For nothing else is taught in Ieremie, then that Israel is in the hand of the lord, so that for his sinnes [Page 215] he may breake him in peeces as a pot­ter may his earthen vessell. But Esay goeth higher saying, wo bee to him y^e gainesayeth his maker, namely to the pot that striueth with the potter: shall the clay say to the potter what makest thou? &c. And surely there is no cause why a mortall man shoulde preferre himselfe before an earthen vessel, whē he compareth himselfe with God.

149 Through faith our sinnes are forgi­uen.

WHo soeuer beleeueth in Christ is not iudged, that is to saye, by the grace and mercy of God he is saued, the sentence of deserued con­demnation also being taken awaye. So the Apostle sayth: there is noe condemnation to those that are in Christe Iesus.Ro. 8.1. Mar. 16.16 And whereas our sauiour Christe affirmeth that al the faithfull are out of perill of death, we may therby gather, howe necessarie the certainety and stability of faith is to take away the trembling, and op­pressing feare of conscience. Hee [Page 116] pronounceth, that there is no con­demnation,Io. 3.18. so soone as we beleeue: and therfore if for faithes sake a man is not iudged (as the truth it selfe plainely affirmeth) where is then in­dulgences and pardons? Where are the Romish satisfactions? And where is the fayned fyre of purgatorie, and such like humaine imaginations and deuises? Surely they are vanished a­way and perished for euer: For the truth hath said (which ought neuer to be forgotten) that who soeuer belee­ueth in him hath euerlasting life.Io. 6.47.

150 Of the true knowledge of God.

THere is but one God in essence or nature, which is the father of whom are all thinges and we in him.Ier. 23.33. The same God is inuisible and im­martall. 1. Tim. 17. He is in al places, seeth all thinges, and filleth the hea­uen and the earth. He is almightie, infinite, and eternall: he is the maker and preseruer of all thinges. He is onely wise, gentle, iust, true, merciful. [Page 217] The Lorde,Exo. 34.6. the Lorde sayeth Moses is stronge, mercifull and gracious, flowe to anger, and aboundaunt in goodnesse and trueth. In this de­uine essence, three persons doe sub­sist,Mat. 3.16. & 28.9. being truely distinguished from euerlasting in their seuerall proper­ties the Father, the Sonne, and the holye Ghost. But the comforter, which is the holy Ghost, whome the Father will sende in my name: hee shall teach you all thinges, and bring all thinges to your remembraunce, which I haue tolde you Io. 14.26. These three persons are not three Gods, but they are coeternall and co­equall,1. Io. 5.7. Act. 17.23 distinct concerning their pro­perties, and yet without any manner of inequalitie, being by nature so v­nited togeather, that they be but one God, eternall, infinite and most per­fect in it selfe.

151 The power, and godhead of God are seene, and howe.

AMongest the properties and per­sons which are in God, which is one, there is such distinction, [Page 218] that to the Father we must attribute the beginning of working and crea­ting, we must holde him for the foun­taine and spring of all things. To the son we must attribute wisedome, coū ­sell,Ps. 33.6. & the gouernment of things that are made. To the holy Ghost we must attribute the power and efficacie of working & executing. And although that the eternitie of the Father, is al­so the eternity of the sonne, and of the holy Ghost: (for God could neuer be without his wisedome & power: and in the eternitye. there ought neither first nor last to be sought) yet is it not a vaine thing nor superfluous to ob­serue this order in the eternitie, [...] namely y^t we set the Father first in or­der, and in the second place the sonne which commeth of him, & in the third place the holy ghost which proceedeth from them both For also the mind of euery one inclineth to consider first God, afterwards his wisdome which springeth from him, & finally his po­wer, wherby he executeth the decrees and ordinances of his counsell. By this reason wee say that the sonne cō ­meth onely of the Father, but that the holy ghost, is of the Father, & of [Page 219] the sonne together. Although thē that we can not consider the wisedome of God, but as it proceedeth frō the fa­ther, & as it is engendred of him, yet we must take heede y^t in this genera­tiō, we inuent nothing temporall, car­nall or humaine: but rather lette vs worship y^e same beholding it by faith, & let vs take heede frō searching fur­ther thē scriptures do teach vs there­of: otherwise we should deserue to be blinded and punished for our ouer great curiositie.

152 The vnitie of essence is not taken a­way by the distinction of persons.

AS the Sunne that shineth hath three distinct thinges of which e­uerie one differeth from another the globe, the light, and heate, and al­though euerie one of these keepe seue­raly, their properties, yet is it but one sun, & is not deuided into 3. suns: So in y^e Deity the vnitie of essence is not takē away by y^e distinction of persons & yet for all that, is there no confoun­ding of persons nor chaunginge of [Page 220] one into another. The doctrine of the Trinitie is euerie where certain­ly taught in the Prophetes, but more plainely in the writinges of the E­uangelistes and Apostles. For the Angell Gabryell speaketh vnto Ma­rie the mother of the Lorde in these wordes,Luk. 1.35. The holy Ghost shall come vpon thee, and the power of the most highest shall ouershadowe thee, wher­fore the holy thing also which shal be borne, shalbe called the sonne of god. We haue here truly y^e Father which is the highest, the sonne of God which is borne of the Virgin, and the holy Ghost which ouershadoweth the vir­gin.Mat. 3.16. At what time also Christ our Lord was baptized in the riuer Ior­dan of Iohn the Baptist, Iohn sawe the holy Ghost comming downe like a Doue and lighting vppon him, and there was also a voyce hearde from heauen,2. Pet. 1.17 saying: This is my dearely beloued sonne in whome I am well pleased.Io. 5. & 14. Furthermore Christe our Lorde hath often and sundrie wayes taught that there is a holy Trinitie, and lastly he commaundeth all th [...]se that trust in him to be baptized in the name of the Father, and of the sonne, [Page 221] and of the holy Ghost. Wherefore see­ing that in the holy scriptures,Mat. 28.18. Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely & clearely taught, it is mete that we doe simply rest therein, & not curiously search nor lust after anye further knowledge in this life, then which God hath reuealed.

153 Gods grace is the only staye and re­payrer of all thinges.

WHen we haue well considered howe brittle our life is, wee must also marke howe wee be repayred againe by the grace of god, and specially howe we be susteyned & vpheld by the same: according also as these two pointes are matched togea­ther in the 104. Psalme.Ps. 104.29.30. For it is sayd there, that assoone as God with­draweth his spirite & working, al go­eth to decay, but the Prophet addeth also, y^t if God spread forth his power, all is renewed in this worlde, and al thinges take their liuelinesse of him. And thus wee see what wee haue to marke, as namely, y^t when we knowe our selues to be weake and so subiect [Page 222] vnto death, as that we must run thi­ther whether we will or no: we must also vnderstād y^t in this so great frailtie, God holdeth vs by the hand, so as we be maintayned by his power and strengthened by his grace. But the chief point is that we should haue an eye to the benefite and good grace which God hath giuen vs aboue the order of nature in restoring vs by his worde as sayeth the Prophet Esaye.Esay. 40.6.7.8. All flesh is as grasse, and all the glo­rie of man is as the flower of grasse, the grasse withereth and the flower falleth away: whereas the worde of the Lorde endureth for euer:1. Pet. 1.24.25. yea not onely to continue in heauen, but also to the ende that by it we may haue e­uerlasting life, and be redeemed out of the vniuersall corruption of this earthly life, that God may dwel in vs and make vs pertakers of his euer­lastingnesse.

154 God is the creator of all things.

THe Lorde by his eternall woorde hath made and created al things conteyned within the compasse of heauen & earth, as Moses at larg de­scribeth [Page 223] Ge. 1. By the word of y^e Lord (saith the Prophet) were the heauens made,Ps. 33.6. & al the hoste of thē by y^e breath of his mouth. The Lord herein hath shewed his wisedome, power, & good­nes, for by his infinite & most excellēt works which make al men to wonder at them, we may in a manner iudge, how wonderful y^e wisedome power, & goodnes of this workemaster is. The Lord hath not only created al things, but by his euerlasting spirite preser­ueth & gouerneth thē. Who is like vnto y^e Lorde our God,Ps. 113.5.6 y^t hath his dwel­ling on high, who abaseth himselfe to behold things in heauē & in earth? He hath established thē for euer, hee hath made an ordinance which shall not passe.Ps. 148.6. All thinges y^t the circuit of this world conteineth, whether they be vi­sible or inuisible, all thinges (I say) were created of God for y^e vse of man as the Prophet Dauid likewise wit­nesseth Ps. 8. and 23.Ps. 8. & 23 and also the A­postle Paule. It is therefore meete that men be thankeful vnto God and keepe in perfect memory y^e creation, & neuer call it into doubt, forasmuch as the Sabboth was therefore ordei­ned of God, that the memorie of this [Page 224] benefite might be kept,Ex. 20.11. against al ad­uersaries that denie and despise the creation.

155 Of the fall of man.

GOd at the first created man af­ter his owne similitude & like­nesse, that is to saye, righteous, vertuous, holy, iust and good, but by his owne fault he fell from y^e grace which hee receaued and so separated himself from God,Eccl. 7.31. Gen. 1.26. insomuch that his nature became full of corruption, be­ing blinde in spirite, and depriued of all perfectnesse. As by one man sinne entred into the worlde & death by sin:Ro. 5.12. and so death went ouer all forasmuch as all mē haue sinned. Man was cre­ated of God and made of two partes, the soule and the bodie, of which the body was made of the earth, but the soule which is spirit and life, was in­spired by God,Gen. 2.7. and thus was man made a liuing creature: who after­ward, although hauing receiued a iust lawe from God, and enioying innu­merable benefites at his hande, yet notwithstanding he was vnthankfull [Page 225] and disobedient vnto his creator: bee­cause that hearing the woordes of the wicked spirit, he gaue more credit vnto them, then vnto the words of God, and was brought vnto this poynt, that vnaduisedly eating of the fruit which was forbidden him, he made himselfe (which was before threatned vnto him of God) subiect vnto sinne,Ge. 2.17 deathe and damnation.

156 The firste meanes that man had to be deliuered.

THE first meanes that man had to be deliuered from this bon­dage of sinne, deathe and other calamities, whereunto by transgressi­on he was subiect, was the law: which although it was not of power suffici­ent to acquite him: yet being thereby brought to the knowledge of his mise­ry, he might learne to dispaire of his owne strength and fly vnto the refuge and anker hold of Faith: Before faith came we were kept vnder the Lawe, and shut vp vnto the faith which shuld afterward be reueiled:Gal, 3.23. Wherfore the Law was our Scholemaister to bring [Page 226] vs vnto Christ, that we mighte be made righteous by faith.

157 The second meanes.

THe Lawe being not able to ac­quite vs from this corruption the celestiall father because her loued the worlde hath restored vs to righteousnesse by his sonne:Io. 3.16. namelie by condemning sinne in the fleshe of Christ, & by cancelling the handwri­ting of ordinances that was against vs,Col. 2.14. hath done away the giltinesse wherewith we were held bound be­fore the Lorde, and so are wee absol­ued, that God might repute vs iuste. For that,Ro. 8.3. that was impossible vnto the Lawe, (inasmuch as it was weake because of the fleshe) God sending his owne sonne in the similitude of sinfull flesh, and for sinne, condemned sinne in the flesh.

He hath made him to bee sinne for vs,2. Cor 5.21. which knewe no sinne, that wee should be made the righteousnesse of God in him. Greater loue then this hath no man: When any man bestow­eth [Page 227] his life for his freindes.Io. 15.13. This loue is sealed vnto vs. Matthew the 26.28.

158 Of Christ, his person and office his preisthoode and king­dome.

OVr Lord Iesus Christ before the foundation of the woorlde was laide, was ordeyned and appointed to bee the Sauiour of the woorlde. In the beginning was the worde, and the word was with God, and that word was God. In substāce and nature (touching his diuinity) he is coequall with GOD.Io. 1.1. Ioh. 17.5. He. 2.17. & 4.12. 1. Tim. 2. Act. 4.12. And now glorifie mee thou Father with thine ownself, with the glory which I had with thee, before the world was made

There are two natures in Christ, a Dyuine and humane, the propertye whereof do safely remaine knitte and ioyned in one person. He is our onelie Mediatour and Aduocate: neither is there saluation in any other: For a­mongest men there is giuen no other name vnder heauen, whereby wee shalbe saued.

He is our euerlasting preist who by his one oblation of himselfe, hath sa­tisfied for the sinnes of all those that by a liuely faith take hold vppon him. But now our high Preist hath obtai­ned a more excellent office, inasmuch as he is the mediator of a better testa­ment.Heb, 8.6. & 9.11. 1. Pet. 1.19 Io. 18.36. He is a king, but his kingdome is not of this worlde, for if the king­dome of Christ were earthly, it would be vnstable and transitory, but nowe sith it is heauenly, it is certaine that the same shall continue for euer. The encrease of his gouernment, and peace shall haue no end.Esay. 9.7. He shall sit vppon the throne of Dauid, and vppon his kingdome to order it, and to esta­blishe it with iustice and with iudge­ment from hencefoorthe euen for e­uer.Dan. 7.14 Mich. 4.

His dominion, is an euerlasting dominion which shall neuer bee taken away, and his kingdome shall neuer be destroyed.

159 Howe we ought to knowe and confesse Christ.

WE may not think that a fleight knowledge and confession of Christ the sonne of God and Sauiour of the world is sufficient.Ia. 2.19. For the De­uills (as Saint Iames saith) do bee­leeue, knowe and tremble: yea and y^e Turkes and infidels do after a man­ner acknowledge Christ. But wee muste knowe and confesse Christe as Peter did saying: Thou art Christe the sonne of the liuing God.Ma. 16.16 We must deeply pearce or enter into the whole course of the scripture, and earnestlye consider by what titles Christ is cal­led, and what hee is indeede both in person and office. To confesse that Iesus is Christ the sonne of GOD, is asmuch as to say, that wee knowe confesse and beleeue, that Iesus born of the blessed virgine, is the blessed seede and the true Messias promised by GOD, by the mouth of all his Prophets, and the eternall and onely begotten sonne of GOD, that is ac­cording to his person very God and very man, and by his office the true Christ annointed of the holy Ghoste, King of Kings and Lorde of Lordes the high preist, principall shephearde [Page 230] of our soules, the Maister guider and teacher of his flocke, our onely Saui­our, redeemer, mediator, and inter­cessor, the head gouernour, ruler and defender of his Church. And wee may not thinke that the eternall pro­uidence and wisedome of God woul [...] prepare so pretious highe and vnesti­mable a meanes, as to sende downe his sonne to take the forme of a ser­uaunt vppon him in this vale of mi­sery, to woorke onelye some parte of our saluation: and so but in parte to execute the office of a sauiour. Wher­fore wee muste assuredly knowe and confesse, that Christ is al that is be­fore spoken wholly and onely without any parte attributed to other. For as Peter saieth in the Actes of the Apo­stles,Act. 4.12. there is no other name geuen vnder heauen, whereby wee shall bee saued, but onely the name of Christ Iesus.

160 Christ is the liuelye image of the Father.

FOrasmuch as men make themsel­ues known by countenance and by worde: euen so God sendeth forth his voice vnto vs, by the voice of the pro­phets, and hath in the Sacramentes (as it were) taken vpon him a visible forme, that we may know him accor­ding to our capacity: for as God by his nature is inuisible, (for God is a spirite, so is he neither seene with cor­porall eyes, nor yet heard by these corporall and corruptible eares. Neuer­thelesse he giueth vnto his seruauntes certaine signes of his presence,Io. 4.24. and speaketh vnto men, in such manner of speech, as may be vnderstood. For so he appeared to the Prophets. Where­fore that which wee read in Deutero­nomy concerning the voice of GOD which the Israelits hear [...] is no otherwise to be vnderstood,Deu. 4.10. then that they heard the voice of an Angel, and not the proper voice of God.

But when Christ was made manifest in the flesh, we had after a sort in him a visible image of the inuisible father Hee himselfe saying,Io. 14.9. He which seeth mee, seeth my father also.

He therefore which doth not acknow­ledge God in his liuely and expresse i­mage, doth sufficiently thereby declare that he worshippeth no God at al,2. Cor. 3.14. but a God of his owne imagination. Therfore the Apostle saieth that the Iewes haue a vaile before their eyes, leasts they should behold the glory of God, in the face of Christ.

161 Why our Sauiour Christ came in the flesh.

WHen as Gods iust wrath a­gainst sinne committed by our first parents, was so greuous that no creature in heauen & in earth, was able in any parte to appease the same,Io. 1.14. by the vnestimable goodnesse of God, his onely and dearelibeloued sonne became a sacrifice to appease his wrath and displeasure, and to re­concile vs vnto his Father, and by his death and passion procured for vs reconciliation with his Father, remission of sin; righteousnesse before God;Col. 1.20. and eternal life in heauen. These be the fruits and benefittes that wee haue by Christs comming in y^e fleshe. [Page 233] If the highnes and excellencie of the meane of our saluation, in parte or in al, could haue otherwise bin wrought: the wisedome of God woulde neuer haue giuen his sonne to death to pro­cure the same benefites for vs. But that he might declare howe odious and displeasant sinne was in the sight of God, he let vs by this meanes vn­derstand, that the offence therof could not be taken away, nor mankinde to him be reconciled, but onelye by the bloud of the immaculate lamb Christ Iesus his sonne. Good Christians therefore must assuredlye perswade themselues,Ro. 5.10. that they haue reconcili­ation with God, remission of sinne, iustification before God, sanctificati­on of the holy Ghost,Eph. 1.7. and the heritage of eternall life, by the excellencie and fulnes of Christes death and passion onely: onelye (I say) and by nothing els. For (as it was said before) Christ is the onely full and perfect meane of our saluation.

162 Faith in Christ the meane of our saluation.

THere is one onely meane whereby the benefites of Christes passion and victorie are applyed and do also redounde vnto vs, and that is onelye faith in Christ Iesu, and no other thing, which faith it pleaseth almigh­tie God to accept for righteousnesse. And this righteousnesse it is which onely standeth before God and none other, as we are plainely taught by the Scriptures and especially by the doctrine of S. Paule. Which righte­ousnes thus rising of faith in Christ, the apostle calleth the righteousnes of God,Phi. 3 9. where he speaking of himselfe, vtterly refuseth the other righteous­nes which is of the law, that he might be found in him, not hauing his own righteousnes which is of the law, but the righteousnes of Christ, which is of faith. Againe the same Apostle wri­ting of the Iewes, which sought for righteousnes and founde it not: and also of the Gentiles which sought not for it, and yet found it, sheweth the reason why: because (saith hee) the one sought it as byworkes, and the law,Ro. 9.30.31.32. & came not to it, who not know­ing the righteousnes of god & seeking to set vp their owne rightesonesse [Page 235] did not submitte themselues to the righteousnes which is of God: the other which were the Gentiles, and sought not for it, obteined righteous­nes, that righteousnes which is of faith &c. Also in an other place of the same epistle S. Paule writing of the righteousnes which commeth of faith calleth it the righteousnes of God in these wordes:Ro. 3.25. whom God (saith hee) hath set forth a reconciliation through faith in his bloud, to declare his righ­teousnes by the forgiuenes of the sins that are past &c. By which righteous­nes it is euident that the apostle mea­neth the righteousnes of faith which almightie God now reueileth and maketh manifest by preaching the gospell: but if wee desire to see yet more plainely this righteousnesse of God how it is taken in S. Paule for the righteousnes of faith, and therfore is called the righteousnes of God, be­cause it is imputed onely of God to faith and not deserued of man: In the same his chapter vnto the Romaines his words be manifest. The righte­ousnes of God (saith he) is by faith of Iesus Christ, vnto all and vppon all that beleeue.

163 We are iustified by the grace of God in Christ, and not by workes.

NO workes of the law can iustifie men, that is to say, in gods iudg­ment acquite and discharge them, from sinne, from accusation and dam­nation of the law, reconcile them vnto God, and make them perfect righte­ous good and blessed. The grace of God alone in Christ Iesus doth these thinges, and therefore hee that thin­keth, beleeueth and teacheth other­wise, despiseth the grace of God, ma­keth Christ vnprofitable, and there­fore maketh also the whole doctrine of the Euangelistes and Apostles voyde and of none effect. For the Apo­stle Paule teacheth plainely that noe flesh shall be iustified in the sight of God by the workes of the law.Ro. 3.20. For by the lawe commeth the knowledge of sinne, but now without the law is the righteousnes of God declared by faith in Iesus Christ. For all they that beleeue are iustified freelye by grace through the redemption that is [Page 237] in Christ Iesus. Also in another place hee saith, a man is not iustified by the workes of the lawe but by the faith of Iesus Christ. For in Christ our Lord,Gal. 2.16. as in the true and liuing sonne of God, is inclosed fulnesse of grace and all heauenly treasures, the which he keepeth not vnto himselfe a­lone, but according to his pleasure, and according to our necessitie, he be­stoweth them vppon vs, so that wee shall not want at all anye of those thinges which are requisite vnto our righteousnes, perfection and saluati­on.Mat. 28.18 Mat. 11.28 All power is geuen vnto him in heauen and in earth. For the which cause he calleth all men vnto him, and will heale all our infirmities.

164 Howe faith doth iustifye.

AS the passion of Christ serueth to none but such as do beleeue, so neither doth faith (as it is onelye a bare qualitye or action in mans minde) it selfe iustifie, vnlesse it be directed to the bodie of Christ crucified, of whom it receaueth al his [Page 238] vertue. And therefore these two, fait [...] and Christ Iesus crucified must alwaies ioyntly concurre and go toge­ther. As for example, when the people of Israell were commaunded of Mo­ses to looke vp to the brasen serpent, neither coulde the serpent haue helpe [...] them except they had looked vp,Num. 21. no [...] yet their looking vpwarde haue profi­ted them, vnlesse they had directed their eyes vpon the saide Serpent set vp for the same purpose for them to behold. So our faith in like case di­rected to the bodye of Iesus our Sauiour, is onely the meanes wher­by the merites of Christ are applyed vnto vs, and we now iustified before God, according to the doctrine of S. Paule, who in expresse wordes defi­ning vnto vs, what this saith is, and howe it iustifieth saith: If thou shalt confesse with thy mouth the Lord Ie­sus,Ro. 10.9. and beleeue in thy heart that god raysed him from death, thou shalt bee saued &c. Besides this, what action [...] qualitie so euer is in mā, either hope, charitie or any other kind of faith and beleeuing, be it neuer so true, except it apprehend the body of Christ the sonne of God, it serueth not to iustifi­cation. [Page 239] And that is the cause why wee [...]dde this word only to faith, and say: that faith onely in Christ iustifieth [...]s, to exclude all other actions, quali­ties, giftes, or workes in man, from the cause of iustifying, for as much as there is no other knowledge nor gifte giuen of God to man, be it neuer soe excellent, that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed:Io. 3.14. but onely this faith loa­king vp to the brasen Serpent, that is, to the body of Christ Iesus cruci­fied for vs.

165 We cannot deserue grace by our workes.

IF we wil be true christiās, we must first acknowledge our selues by the law to be sinners, & that it is impossi­ble for vs to do any good worke: For the lawe saith, wee are euill, and therefore all that we thinke, speake or do, is against god. We cānot therfore deserue grace by our works, which if we go about to doe, wee double our offence: For seeing wee are euill [Page 240] trees, we cannot but bring forth [...] fruites,Mat. 7.17. Ro. 14.23 that is to saye sinnes: F [...] whatsoeuer is not of faith is sinne. Wherefore hee that woulde deser [...] grace by workes going before faith goeth about to please God with [...] which is nothing else, but to [...] sinne vpon sinne, to mocke God and to prouoke his wrath. Secondly if we [...] will be saued, we must not seeke sal­uation by workes:1. Io. 4.9. For God hath sent his onelye begotten sonne into the world that wee might liue through him: he was crucifyed and dyed for vs, and offered vp our sinnes in [...] owne body.Ro. 3.20. The law doth nothing else, but vtter sinne, terrifie and hum­ble, and by this meanes prepareth vs vnto iustification, and driueth vs to Christ. For God hath reueiled vnto vs by his word, that he will be vnto vs a merciful father and without [...] desertes (seeing we can deserue no­thing) will freely giue vnto vs remis­sion of sinnes, righteousnes, and [...] euerlasting for Christ his sonnes sake. For God geueth his giftes fre [...] ­ly vnto al men, and that is the prayse and glory of his diuinity.

166 Saluation commeth onely by faith.

WHosoeuer studieth to bee ac­cepted with God and to bee found righteous in his sight, let him learne diligently by the doc­trine of S. Paul to make a difference and a separation, as far as from hea­uen and earth betwene the righteous­nesse of workes and righteousnes of faith, & in any wise beware he bring no other meanes for his iustification or remission of his sins, but only faith apprehending the bodye or person of Christ Iesus crucified. For as there is no waye into the house but by the doore, so is there no cōming vnto god but by christ alone, which is by faith. And as the mortall body without bo­dily susteinance cannot but perish: so y^e spirituall soule of mā hath no other refreshing, but onely by faith in the body and bloud of Christ whereby to be saued.Ro. 9.30. With this faith the Idola­trous Gentiles apprehended Iesus Christ & receaued thereby righteous­nesse.Act. 10.44. Cornelius a baptized Romain [Page 242] so soone as hee heard Peter preach Christ,Mat. 16.16 receaued foorthwith the ho­ly Ghost. Zacheus receaued the per­son of Christ into his house & with­all receaued saluation both to him & his whole housholde.Luk. 19.6.9. What a sinner was Marie which had no lesse in hee then seauen Deuils,Luk. 7.47. and yet because she set her heart and affection vppon that person, many sinnes were forgi­uen her.Lu. 23.43. The right hande Theefe, howe farre was he from fulfilling of the lawe, and yet by faith entered he iustified into Paradyse the same day with Christ. In like maner, although the poore Publican came to y^e temple with lesse showe of holinesse after the lawe:Lu. 18.14. yet went he home to his house more iustified then the Pharisie with all his workes, and all by reason of faith. The parable of the prodigall sonne that was lost:Luk. 15. also of the lost grote & of the lost sheepe which went astray and was founde againe: what doe these declare but that which is lost by the lawe, to bee recouered by fayth and grace. And thus, as the passion of Christ is onely the formall cause of our saluation: so is faith on­ly the instrumentall cause that ma­keth [Page 243] the merites of Christ auayleable vnto vs.

167 The Papists can not be perswaded of free iustification.

THe Papists cannot be perswa­ded that we become righteous through the meere fauour of God in our Lorde Iesus Christ: they cannot receiue the doctrine of free iu­stification whereby wee are taught that GOD receaueth vs of his owne meere mercie, and that his accepting of vs is not for anye re­spect of our owne workes which are altogeather sinnefull:1. Io. 1.7. but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne, and to holde vs, and ac­knowledge vs for his children,Eph. 2.3. not­withstanding that by nature there is nothing in vs but wretchednesse and cursednesse. For what shall become of merits (say they) and of the good workes wherein the saluation of men consisteth? And why do they stand vpō their merits & are so besotted w^t them [Page 244] but onely because they looke not vppe to god? They dispute in their scholes whether good workes deserue recom­pence and wages: but it appeareth howe they fall a sleepe vpon this dis­putation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge, not in iudging ac­cording to their lawes, but in beha­uing himselfe according to his owne maiestie: that is to saye, in finding out that thing in men which we can­not perceaue. But if our vertues were godly in deede, that is to saye such as might goe for payment be­fore God: then might we haue some colour to boste: but when wee shall haue prised them to the vttermost they shall be but smoke. Let men not therefore flatter their heartes in va­nitie,Iob. 9.2. but consider (as the trueth is) that no man shall be iustified through his owne vertues (seeme they neuer so excellent) in the sight of God.

168 Faith doth iustifie three manner of wayes.

FAith first doth iustifie the person in making him accepted, and the childe of God by regeneration before he beginne to doe anye good worke. Secondly it iustifieth a man from sinne, in procuring remission and forgiuenesse for the same. Third­ly it iustifieth the good deedes and workes of man, not onely in bring­ing foorth good fruites, but also in making the same works to be good & acceptable in the sight of God which otherwise were impure and accursed in his sight. The office therefore of faith and workes is diuers and must not bee confounded. Faith first go­eth before and regenerateth a man to God,Act. 13 39 and iustifieth him in the sight of God, both in couering his euill deedes, and in making his good deedes acceptable to God, clyming vp to heauen, and there wrastling with GOD and his iudgement for righteousnesse, for saluation and for euerlasting life. Workes and chari­tie followe faith and are exercised here vpon the earth and glorieth one­ly before men, but not before God, in shewing foorth obedience both to God and to man. Further then this, [Page 246] our good woorkes doe not reach, nor haue any thing to doe in the iudge­ment of God touching saluation. (I speak of our good works as S. Paul speaketh Rom. 7.Ro. 7.18.) as they be ours and imperfect. For else if our works coulde be perfect, according to the perfection of the lawe,Leu. 18.5. and as Christ wrought them in the perfection of the flesh, that is, if wee could performe them without any transgression: so might wee liue in them: but seeing the weakenesse of our flesh cannot at­taine thereto, it followeth that all glory of iustifying is taken frō works and transferred vnto faith.

169 The meaning of being iustified by Faith.

IF Abraham had beleeued no more, but that there was a God in hea­uen: that would not haue serued to haue iustified him, for the Heathen do beleeue so much. Againe, if Abra­ham had beleeued that god was iudg of the worlde: that woulde not also haue serued his turne. But when as [Page 247] God saide vnto him, I am thy ex­ceeding great rewarde,Ge. 15.1. & 17.7. and I will be thy God and the God of thy seede after thee, and moreouer in thee shall all Nations of the earth bee blessed: by accepting such promises, wherein GOD acquainted himselfe with him, and witnessed to him that he tooke him for one of his housholde and as his owne childe, and became his Father: Abraham was iustified by accepting that promise. For as­soone as God offered him his good­nesse and grace, he beleeued the word, and receaued it: and then was hee full sure of his saluation. To bee iustified therefore by fayth, is not a confused opinion of beleeuing that there is a GOD, but a holding of him for our Father and Sauiour, and that because he sheweth himselfe to be so by his woorde, and also gi­ueth vs a good pledge and earnest penny of it in our Lord Iesus Christ insomuch that there he sheweth him­selfe to be ioined and vnited with vs, and that although wee bee wretched creatures and haue nothing in vs but all mischife,Eph. 2.3. yet he faileth not to take vs for his owne, and to admit vs [Page 248] into his fauour: the reason whereof is, because our Lorde Iesus Christ is the meane betwixt him and vs Ther­fore when we haue that promise, and rest wholly vppon it, and doubt not but that God doeth and will shewe himselfe gratious to vs vnto the end, and therewithall call vpon him, and resorte onelye vnto him, giuing o­uer this worlde, and continuing in the hope of the heauenly life: then be we sure that wee haue faith, and are iustified: and that was the manner of our Father Abrahams beleeuing: and without that, let vs assure our selues, that there is no Christianitie at all in vs. For as S. Paule sayth vntill wee knowe what the Gospell is,Ro. 10.14 we cannot call God our Father. Wee cannot call vppon God except (sayth he) we knewe him and belee­ued in him. And howe is it possible for vs to knowe him till he be reuea­led vnto vs? Therefore faith must needes go before.Ro. 10.17. And whereof com­meth faith? Faith commeth by hea­ring sayth S. Paule, wherefore we must be trayned in the gospell or else we can haue no faith.

170 Of free iustification by faith without workes.

WHen we say that we be iustifi­ed by faith, it is not ment that there is any worthinesse or desert in our faith, as who should say, that god were bound to vs, and therefore rece­ued vs for it: but that because God hath shewed himselfe mercifull tow­ardes vs, and promised to be our sa­uiour: we being first bereft of al trust in our vertues do come vnto him by faith knowing wel y^t if bee cōsider vs in our selus, he must neds curse & ab­horre vs,Esay. 2.3. seing then y^t faith bringeth not any thing on mans behalfe, but re­ceueth all thinges of Gods meere and free goodnesse, there is no questio­ning what worthinesse there is in vs. For faith not onely helpeth vs to the attainment of our saluation, but also bringeth vs all perfection. If GOD haue respect to our workes, woe will bee vnto vs. Therefore hee muste bee faine to turne away his countenance from the considering of our personnes and to receaue vs alonely in our Lord Iesus Christ, or else (in his looking vppon vs) to marke nothing but our [Page 250] miseries, that he may be moued and prouoked to mercy. So then, GOD hath a double respect in iustifiing vs. The one is, that he beholdeth our mi­series: for inasmuch as he seeth vs so plunged in all confusion, he is moued to pitie. Againe to the intent he may no more be against vs which are sin­ners, he must be fain to look vpon our Lord Iesus Christ and vpon his righteousnesse, that the same may do away all our offences.

171 Of Freewill.

AS concerning Freewill, as it may peraduenture in some case bee admitted that men without the grace, may doe some outwarde functions of the Law, and keepe some outward obseruaunces or traditions: so as touching thinges spirituall and pertayning to saluation, [...]. Cor 3.5. the strength of man, being not regenerate by grace is so infirme and weake that he canne performe nothing, neither in doing well, nor willing well. Who after he be regenerate by grace, may woorke and doe well, but yet in such sorte [Page 251] that still remaineth notwithstanding a great imperfection of flesh, and a perpetuall resisting between the fleshe and the spirit.

From this truth of doctrine, the Church of Roome doeth degenerate, which holdeth and affirmeth that men without grace may performe the obe­dience of the Lawe, and prepare them selues to receaue grace by working, so that these works may be meritorious, and e congruo obtaine grace. But as for the infirmity which stil remai­neth in nature that they nothing re­gard, nor once speake of.

172 The doctrine of freewill, is an arrogant doctrine

THe vnderstanding and Freewil of man, not being regenerated, is so fowly blotted and defaced in him, by his firste transgression, & so wrapped in sinne and wickednesse: that euen by nature he is caried head long vnto all manner of euill, so as he is made very vnfitte and vnapt to goodnesse. And then what libertie or freewil can be attributed to such a mā [Page 252] Saint Paule saith, The wisedom [...] the flesh is enemy to God:Ro. 8.7. For it is not subiect to the Law of God, neither in deede can be. But whosoeuer is borne anewe by grace, through the operation of the holye. Ghoste, of him is this saying of Christ to be vnderstood,Io. 8.34, & 36. whosoeuer committeth sinne is the seruaunt of sinne. But if the sonne shall make you free, you shallbee free in deede. That is you are made free from sinne, the Deuil death and damnation, that freely & w^t good will by the operation of the holy Ghoste, and not by compulsion, you might do that good thing which you doe. And they which are so redemed and indu­ed with Christian liberty, they attri­bute not the good which they doe, vn­to their owne power and freewill: but to the grace of Christ, and to the holy Ghoste, whiche worketh the same in them. For our Sauiour Christ saith He that abideth in mee,Io. 15 5 and I in him, the same bringeth foorth much fruite, for without me ye can do nothing.

Saint Paule also sayeth, wee are not sufficient of our selues to thinke any thing as of our selues,2. Cor. 3.5. but our suffici­ency is of God

And in an another place he saith,1. Cor 47 what hast thou, that thou hast not receaued. If thou hast receaued it, why reioy­cest thou as though thou hadst not re­ceaued it? And againe he saith,Phi. i. 29 & 2.13. Vnto you it is geuen for Christ, that not on­ly ye should beleeue in him, but also suffer for his sake: and furthermore, it is God (saith he) which worketh in you both the will and the deede, euen of his good pleasure.

173 The doctrine of Freewill is blasphemous.

THey doe greatly erre which doe attribute vnto men freewil, and the power to guide and gouern themselues: they are also vnthankfull or at leastwise endeuor to bring al the world to vnthankfulnesse, and are ar­rogant, when so much as in them ly­eth, they dispossesse the holy Ghoste of his benefits & giftes, and attribute them vnto men, Wherefore eschuing such doctrine as a deadly pestilence.Ro. 12, 13 Io. 15.5 Let vs harken vnto sobrietye. The which we shal doe, if with humblenes we acknowledge our selues to bee the [Page 254] braunches: and that we truly confesse with Saint Paule, that we are not able of our selues,2. Cor. 3.5 Phil. 2.12 but our strengthe commeth of God. Let vs not be proud and arrogant, but by humility of mind let vs occupy our selues about our sal­uation &c.

174 We can neither attaine vertue, not eschue vice by our Freewill.

WE cannot attain vnto any ver­tue, nor yet tame and abolishe such faults and vices as are condemned, by our freewill, nor by any ablenesse that is in vs,Phil. 2.13 Tit. 2.11, 12 Gal, 5.20 21 but God must worke in vs, and we muste bee members of our Lord Iesus Christe. It is said, that wee must liue soberly righteously and godly. And how shall we do so? when the holy ghost shal rule in vs, then shal we haue these vertues. It is said, that we must fly drūkēnesse intemperancy, strife, debate, pride and such like. And how? hauing the spirit of meekenesse, of the feare of God, the spirit of wisedome and discretion, and all this was geuen to our Lord Iesus Christ, to th'end he should make them that beleeue in him, pertakers of it. [Page 255] Therefore seeing we are of nature in­temperate, full of vanity, ful of ambi­tion and pride, geuen to vnrighteous­nesse deceit and wrong, let vs come & submitt our selues vnto him that was appointed our head: & know that ther is no other meanes for vs to bee kept in obedience to God and to liue accor­ding to his wil: vnlesse we bee vnited to the body of our Lord Iesus Christ, for then is the holy ghost powred vpō vs, to strengthen vs the better, for he is the fountaine of all holinesse, of all righteousnes, and to be short of all perfection.

175 Opinion of freewil, is vnthankfulnes

SEing our nature is so corrupted y^e as God himselfe saith,Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodnesse proceede from vs, as of our selues? how can we cha­lenge power to fulfill Gods law, & by our good doings to be reconciled vnto him?Io. 15.13. Without me (saith Christ) you cā do nothing. And S Paule acknowledgeth that he is not able to thinke a good thought as of himselfe,2. Cor. 3.5 but all his sufficiency is of God.

If Saint Paule doth so humbly ac­knowledge his weaknesse, why should we stand so proudly in our owne con­ceits? Wee loste free will to loue and embrace the commaundements of god through the greatnesse of the sinne of our first Father Adam: Wherefore men are vnthankfull and vnkinde vn­to y^e grace of God, in attributing much vnto needy and wounded nature.Aug. ep. 107. The first man (Adam) was so made, that nothing resisted his will, but after through freewill he sinned, Wee as many as descend from his stocke, are caste downe headlong into a necessi­ty of sinning. If in the fall of Adam wee loste freewill, to loue and em­brace the commaundement of God: if we shew our selues vnthanful to gods grace by attributing so muche to our maimed and corrupt nature: if by A­dams offence we be cast into a necessity of sinning: Let vs as the Gospell tea­cheth vs, cast away this confidence of our owne power. Let vs shake off this self liking hipocrisie, let vs sub­mit our selues vnder the mighty hand of God and acknowledge our own in­firmity, & not kick at that doctrine of the gospel, y^t layeth before vs our own [Page 257] weakenes, and teacheth vs what need we haue of the grace of God in Christ Iesu.

176. Our wil is vtterly blinde, till God hath chaunged vs.

IT is the power of the holye Ghost, through which wee are drawne to the obedience of God, according as he hath chosen and adopted vs for his children before the foundation of the world. Moreouer the holye scripture sheweth vs,Eph. 1.3.4 that we shall alwaies be enemies vnto God, vntill hee haue chaunged and renewed vs. And this is the cause why Moses said vnto the people,Deu. 29.4. that God had not yet geuen them an vnderstanding heart, and se­ing eyes. And therefore to th'end hee might bee obeyed, hee saith: that hee would giue them a new heart, taking away the stony heart.Ier. 3 1.33 The prophet Ieremie in the 31. chap. and so like­wise Ezechiel, and the apostle Paule, doe agree in this that God giueth both to will and to performe.Eze. 11.19. & 36.27. And in the firste of Iohn it is said, that they which beleeue, are not of the will of [Page 258] flesh nor bloud:Phil. 2.13. Io. 1.13. P [...]o. 3.10. But renewed of God. Furthermore when the Apostle sp [...] ­keth Ro. 3. of the will of man, such [...] it is by nature, he decyfereth plainly inough that there is nothing but per­uersitie and malice, as also in the 8. chap. he saith,Ro. 8.7. that all our thoughtes are enmities vnto God. Also in his first chap. to the Eph. he sheweth well that faith and regeneration proceeded from no other thing, then free electiō. And indeede it must needes be that God accomplish in vs that which [...] hath spoken by his prophet Esay:Esay 66.19. I appeared (saith he) vnto them which sought me not. And this likewise [...] the cause, why Iohn the Baptist re­prouing the rudenes and hardnesse of his disciples:Io. 3.27. no man (saith hee) [...] receiue any thing, vnlesse it be giuen him from aboue.

177 Man hath no free wil to do good.

FOr asmuch as we are borne of the flesh, there is nothing in vs but v [...] ­ter corruption, and we tende alwai [...] towarde the earth. Men maye [...] [Page 259] deed glorie in their owne wisedome and moreouer thinke that they haue a free choyse and will of their owne, to take the good and leaue the euill: but those are but dreames. For it is cer­taine that so long as we be let alone in our own nature,Io 3.6. Ge. 6.5. we tend euermore vnto euill, and the Scripture also condemneth vs of it saying that there is not anye thought conceaued in mans minde, but the same is lewd, and all our affections are enemies and rebellions against God. Where­fore let vs not beguyle our selues a­nye more with vaine flatteries,Ro. 8.7. but acknowledge our selues to be vtter­ly marred in Adam, so as there is nothing but sinnefulnesse in vs.

Notwithstanding God prouydeth for that mischiefe when hee tou­cheth vs to the quicke by his holye Spirite, and so purgeth our heartes as wee desire to obey him, and al­though we be not so perfect as were requisite, yet wee fight against our selues, and go forward stil to goodnes. And surely when Gods spirite is as a bridle to vs, to hold vs backe in his obedience, it is a sure token that God [Page 260] dwelleth in vs,Eph. 1.14. and gouerneth vs [...] his flocke, and holdeth vs for his chil­dren. For we cannot be counted chri­stians without this record, that God warranteth himselfe to be our father, and that his holy spirite is as a [...] thereof.

178 We haue no freewil to doe good.

IF we haue free will to guide our selues to Godward and to attayne euerlasting life: it would followe of necessitie that first of all wee should haue faith, righteousnes, and holines. But the scripture condemneth vs as blynde wretches, and telleth vs that we must not aduaunce our selues so high, as to thinke to attaine to Gods secrets: but that we must confesse our selues to be destitute of wit and rea­son. And thus it appeareth that the first lesson which we must learne whē we come to gods schoole is to become fooles as S. Paule saith.1. Cor. 3.18. And al­though the same seeme straunge vnto vs: yet must we passe that way: So that if wee attende to bee taught at [Page 261] Gods hand, we must become fooles: that is to say, we must acknowledge that there is not so much as one drop of reason or vnderstanding in vs, but that we be more destitute of it then the bruit beastes. And therefore let vs learne to humble our selues that God may reach vs his hand. And let vs vnderstand that to comprehend gods secrets he must be fayne to giue vs his holy spirit, and to inlighten our darkenes: and for asmuch as we be too farre to seeke, he must shewe vs what is for vs to knowe, and we must not presume to haue any knowledge, other then he giueth vs.

179. Free will ouerthrowne.

AS Christ our sauiour denyeth men to be fit to beleeue, except they be drawne of God the fa­ther: so likewise he pronounceth that the grace of the spirite is effectual, by which men are drawne to beleeue of necessity. By these two members,Io. 6.44. & 45. the whole power of feewill is quite ouer­throwne, of the which the papistes so [Page 262] greatly dreame. For if we come [...] to Christ before the father drawe vs, (as the truth it selfe doth truely af­firme) we haue not so much in vs, [...] the beginning of faith, nor readin [...] at al to obey. Moreouer if al do come whom the father teacheth, he doth not onely giue a desire to beleeue, but also faith it selfe. Therfore in that we wil­lingly obey, by the direction of Gods holy spirite, it is a token of grace, and of our sealing: because God shoulde not draw vs if so be, he stretching [...] his hand as it were, should leaue o [...] will in the middest in suspence. For he is properly said to draw vs when he extendeth the power of his spirit to the full effect of faith.

180 Freewill and the law without grace can do nothing.

AS the matter & the instrument without y^e forme can do nothing [...] euen so freewill & the commandement w^tout grace, haue no power to worke. For what can either freewill & the cō ­mandement do, except they be holpen with grace both going before & follo­wing. [Page 263] For grace sendeth y^e comman­dement as a messenger & minister to freewill: the commandement prouo­keth freewil, and stirreth it vp, as out of a sleepe to do good workes, & lea­deth it as a blinde man by the hande, teaching him the way wherein to go: Which both if they bee destitute of grace, can do nothing of themselues. And if they begin, yet they proceede not, neither do they performe or accō ­plish any thing: and if they presume, it prospereth not, and is but labour lost. For where the cōmandement cōmeth either by mā or angel: and also where freewill is moued, prouoked, & enfor­med either by the motion of man or of angell: yet vnlesse Gods grace goe withall preuenting and following the same, what is it able to do? For when man was put in paradise, what auai­led him the commandement which he heard?Ge. 2.17. thou shalt eate of euery tree in y^e garden, but only of y^e tree of know­ledge of good & euill, thou shalt not eate, which cōmandement wrought not to his saluation, but to his con­demnation: because grace y^e saueth & helpeth was wāting, which he presu­ming vniustly vpō his strēgth despised [Page 264] Or what did the commaundement [...] the law giuen by Moises, profite [...] people of Israell in the wilder [...], which law they refused to obey: [...] what profite wrought it to him whi [...] presumed to followe the Lord of his owne free will, and not of the Lords calling,Mat. 8.19. saying vnto him: Lord I will follow thee whither soeuer thou g [...] ­est? By these and such like places of the holy scripture it is easilye to bee proued, that neither the law nor free­will haue power to worke of them­selues vnlesse they be holpen by Gods grace preuenting and following thē.

181. Free will is highly extolled of the papists.

IF there be any droppe of good and right vnderstanding in vs, it is the speciall gifte of the holy Ghost, and we cannot challenge the prayse of it to our selues, except we will be tray­tors to God, in robbing him of that which belongeth vnto him. Seeing it is so, what is further to bee said of the freewill, which is so highly mag­nified [Page 265] amongest the Papistes? For when they speake of freewill, they meane the reason that men haue to be so wise,Gen. 6.5. as to chuse the good and to eschuse the euill. But on the contra­rie part God telleth that our heart is bent to euill,2. Co. 3.5. and that wee haue not so much as a good thought of our selues: vntill such time as hee hath made vs to profit in his schole, we be all fooles, yea euen they that thinke themselues to be most wise. And so is al our foolish cōfidence beaten down, and men must be faine to vnderstand, that vntill God haue called them to his truth: they be void of al reason & wisedome, & there is no other meane to make vs walke in the right waye, then the vtter bereauing of vs of all our vaine flatteringes.

182 Free will ouerthrowne.

SO long as we are without Christ we bring foorth no good fruite acceptable vnto GOD, because we are not apt to doe good, for with­out me (sayeth Christ) you can doe nothing.Io. 15.5. In which woordes hee [Page 266] speaketh most plainely against free­will, and against al humaine strength be it neuer so stronge, and also vt­terly ouerthroweth the same. For as the braunch being cut from the vine, bringeth foorth no frute, but withe­reth away euen so man can doe no­thing at all to attaine to righteous­nesse and saluation, if so be through vnbeleefe, he be separated frō Christ. Nowe although the Papistes in worde onely doe confesse, that wee can doe nothing without Christ,2. Cor. 3.5 yet notwithstanding they faine a certain power in vs, which of it selfe is not sufficient to worke, except it be holpen with the grace of God. For they will not abide that a man shoulde be so emptie and free frō power & strength to worke that which is good, but that he may do somewhat of himselfe. But the wordes of our Sauiour Christ so plainly spoken cannot in such wise be coloured. Such therefore is the ima­gination of the Papists that they af­firme, that without Christ we can do nothing, and yet notwithstāding be­ing holpen by him, that wee can doe somewhat of our selues without his grace. But Christ pronounceth y^e con­trary, [Page 267] as y^t we can do nothing of our selues,Io. 15.4. For the branch (sayth he) can not bring foorth fruite of it selfe.

183 Of grace, election, vocation, faith, iustification, glorificati­on, free will. &c.

IN them that be chosen to life, first Gods mercie and free grace,Ro. 10.17 brin­geth foorth election: election woor­keth vocation or gods holy calling, which vocation thorough hearing, bringeth knowledge and fayth of Christ, fayth thorough promise ob­teyneth iustification, iustification through hope wayteth for glorifica­tion. Election is before time, vo­cation and faith commeth in time. Iustification and glorification is without ende. Election depending vppon Gods free grace and will, ex­cludeth all mans will, blinde for­tune, chance and all peraduentures. Vocation standing vppon Gods ele­ction, excludeth all mans wisedome, cunning, learning, intention, power and presumption. Faith in Christ [Page 268] proceeding by the gifte of the holye ghost, and freely iustifying man by Gods promise, excludeth all other merites of men, all condition of de­seruing, and all workes of the lawe, both Gods lawe and mans lawe, withal other outward meanes what­soeuer. Iustification comming free­ly by grace, standeth sure by promise, without doubt,Tit. 2.12. feare or wauering in this life. Glorification pertayning onely to the life to come, by hope is looked for. Grace and mercie preuen­teth, election ordeineth, vocation prepareth and receaueth the woorde whereby commeth faith, faith iustifi­eth and iustification bringeth glorie.

184 Howe wee may be assured of our e­lection, and howe faith doth worke the same.

WHosoeuer wilbe certain of his election in God, let him looke to his faith in Christ, which if he find in him to stand firme: be may be sure and nothing doubt, but y^t hee is one of the nūber of Gods elect. Second­ly they saie faith and nothing else, is [Page 269] the only condition and means wher­upon gods mercy, grace, election, vo­cation & all gods promises to saluati­on do stay, according to the words of the holy Ghost Col. 1.Col. 1.23. If yee abide in the faith. Thirdly this faith also is y^e immediate next cause of our iustifi­cation simply without any other con­dition annexed. For as the mercie of God his grace, election, vocation & o­ther former causes doe saue & iustifie vs vpon condition if wee beleeue in Christ: so this faith onely in Christ without condition is the next & im­mediate cause, which by gods promise worketh our iustification, according as it is written:Act. 18.31. beleeue in the Lorde Iesus, and thou shalt be saued, thou and all thy whole house.

185 Election and vocation after purpose.

THe cause only of gods election, is his own free mercy: & the cause in some manner of our iustification is our faith in Christ & nothing else. As for example, First concerning e­lection if the question bee asked why Abraham was chosen, and not Na­thor, [Page 270] why was Iacob chosen and not Esau? Why was Moses elected, and Pharao hardened? Why Dauid ac­cepted and Saule refused, why fewe chosen and the most forsaken? It can not be answered otherwise then thus: because it was so the good will of God. In like manner touching voca­tion and also faith, if the question be asked why this vocation and gifte of faith was giuen to Cornelius the Gentile, & not to Tertullius y^e Iewe? Why to the poore & little ones of this worlde (of whom Christ speaketh:Mat. 11.25 I thank thee father which hast hid this from the wise &c.) why to the simple vnwise & outcastes in this worlde, of whom speketh S. Paul saying,1. Cor. 1.26. ye see your calling (my brethren) howe not many of you &c Why to the sinners & not to the iust? Why the beggars by the high wayes were called,Ma. 11.26 and the bidden gestes excluded? We can goe to no other cause but to gods purpose & election,Lu. 18.14. & say with Christ our saui­our, yea father for so it was thy good pleasure. And so for iustificatiō like­wise if the question be asked why the Publican was iustified,Mat. 21.31 and not the Pharisei? Why harlots & Publicans [Page 271] go before the Scribes & Pharisies in the kingdome why y^e sonne of the free woman was receaued,Ge. 21.12. & the bondwo­mans sonne being his elder reiected? Why Israel which so long sought for righteousnesse, found it not: and the Gentils which sought not for it, foūd it? We haue no other cause hereof to render, but to say with S. Paul,Ro. 9.32. be­cause they sought for it, by workes of the law, & not by faith: which faith as it cōmeth not by mans will, but only by the free gift of God: so is it onely the instrumentall cause, whereunto y^e promise of our saluation is annexed. According as we reade:Ro. 4.16. Therefore it is by faith, y^t it might come by grace, and the promise might be sure to all the seed.vers. 5. Also in y^e same chap. he saith that his faith is counted for righte­ousnesse which beleeueth in him that iustifieth the vngodly.

186 Diuers kindes of faith.

THere be many kindes of fayth: as a man may beleeue euerie thing that is true, yet not euerie trueth doeth saue, neyther doeth the belee­uing of euerie trueth iustifie a man. [Page 272] He that beleeueth that God created all things of nought, beleeueth truly: he which beleeueth that God is a iust god,1. Tim. 1.17. y^t he is omnipotent, y^t he is mer­cifull, y^t he is true of promise: belee­ueth well and holdeth the truth.1. Cor. 1.9 Eph. 1.4. So he that beleeueth y^e God hath his elec­tion frō the beginning, & that he also is one of the same elect & predestinate hath a good beleefe and thinketh wel: but yet this beleefe alone, except it be seasoned with an other thing, wil not serue to saluation: as it auayled not the Iewes, which so sought of them­selues, and yet think to this day to be only Gods elect people. Only y^e faith which auayleth to saluation is that, whose obiect is the bodie and passion of Iesus Christ crucified. So that in the act of iustifying, these two, faith & Christ, haue a mutuall relation, & must alwayes concur together, faith as y^e action which apprehendeth, and Christ as the obiect which is appre­hended. For neither doth the passion of Christ saue without faith, neither doth faith help, except it be in Christ.

187 No remission but in Christ.

WHosoeuer beleeueth to get the inheritaunce of heauen or re­mission of sinne through workes, hee beleueth not to get y^e same for Christs sake. And they that beleeue not that their sinnes are forgiuen them, and that they shall be saued for Christs sake, they beleeue not the gospel:Ma. 1.21 Luk. 1.31. For the Gospel saith, that we shalbe saued for Christs sake, and that our sinnes are forgeuen vs through him. He that beeleeueth not the Gospell, beelee­ueth not GOD, whereby it fol­loweth, that they which beleeue to be saued by their works, or to get remis­sion of their sins by their owne deedes beleeue not God, but recount him as a lyar, and so vtterly deny him to bee God. If we beleeue to get the inhe­ritance of heauē through good works, then we beleeue not to get it through the promisse of God.Io. 3.16 Act. 4.12. For GOD hath said that we shall haue the inheritāce of heauen, and that our sinns are for­geuen vs for his sonnes sake. He con­demneth not good workes, but hee condemneth the false truste in any workes, so all the workes wherein a man putteth confidence, are therwith poysoned and become euill.

188 Of praier to Saincts, how it is repug­nant to the Mediatorship and Aduocateship of Christ.

CHrist is the only reconciler, me­diator, and attonement maker betweene God and vs, and for that cause sitteth at the right hand of God, perpetually to appeare before his face for vs: Against the which ar­ticle of Christs incarnation, the tea­chers among the Papistes doe teache blasphemous doctrine of inuocation of saints, that they are our mediators and reconcilers, that by their merits and prayers, we haue accesse vnto god and are for their sakes, heard, recea­ued, and accepted into the fauour of God againe, euidently displacing the sonne of God from the chiefe office of his eternal preisthood, and setting his creatures in his place and dygni­tye, and that without anye war­rant of scripture, either by word or example. This doctrine is ioyned with two other detestable errors: first that they conceaue of Christ, as of a dreadfull GOD, and terrible iudge [Page 275] and not as of a mercifull Mediatour, and therefore that we haue neede of o­ther spokesmen, to make the way to him for vs, though hee himselfe moste gratiously and mercifully cryeth vnto vs,Ma. 11.28 Io. 16.13. Come vnto me all ye that trauail and be heauy loden, and I wil refresh you. And in sundry places commaun­deth vs to pray vnto God the Father in his name, assuring vs that whatso­euer we desire, it shalbe graunted vs. And therefore do they shewe them­selues to mistrust the credit of Christ. Secondly in this praying to Saincts not without great daunger of Idola­try, they attribute vnto them diuine power:

For in their praying to them, they i­magine of them, that they be of vni­uersal knowledge and vnderstanding not onely what men speake, but also what they think in their heartes. A­gain they attribut vnto them almigh­ty power, as being able to worke and bring to passe whatsoeuer is desired of them. And lastly, they shewe them­selues to beleeue that they are more mercifull and ready to heare sinners, then Christ himselfe, which is flatte blasphemy.

189 False doctrine concerning in­uocation.

THe manner of the Papisticall in­uocation, is not to God alone as they should doe, but to dead men, say­ing that saincts are to be called vpon as Mediators of intercession, & Christ as the mediator of saluation? And af­firme moreouer, that Christ was a Mediatour onely in time of his pas­sion: which is manifestly repugnant to the wordes of Saint Paule, Ro­maines 8.Ro. 8.34. Where he speaking of the intercession of Christ, Who is (saith he) on the right hand of God, & ma­keth request also for vs, &c. And if Christ bee a Mediator of saluation, what needeth then any other inter­cession of the sainctes for other sutes? For saluation beeing once had, what can we require more? Or what lack­eth he more to be obteyned of y^e saints which is sure to bee saued onelye by Christ? And yet in their catholicke deuotiōs, why do they teach vs to pray to the blessed Virgine to saue al them that glorifie her &c. If saluation only [Page 277] belong vnto Christ? Vnlesse they stu­dy of purpose to seeme contrary to thē selues. Hitherto also pertaineth the worshipping of reliques,Deu. 6.13 Luk. 4.8. and the I­dolatrous adoration of sacramentes, as the outward signe for the thing sig­nified contrary to the sense of the holy ghost. The prophanation also of the Lords supper, and false meriting by Masses.

190 Christ is the onely intercessor with the Father.

THe faithfull children of God are assured, and doe receaue this comforte, that our Lorde Iesus Christ beeing now at the right hande of God in heauen, is gentle, willing, ready and able to help all those which put their trust in him. And therefore in all their necessities, they content themselues with the intercession of Christ and with his mediation And that chiefly seeing S. Paule sayeth,Tim. 2.5. that there is one God, and one Me­diatour betweene God and man, euen the man Christ Iesus, which gaue himselfe for the redemption of all men.

And Saint Iohn saith, If any man sinne, we haue an aduocate with the Father Iesus Christ the righteous,1. Io. 2.12 and hee is the reconciliation for our sinnes: and not for our only, but also for the sinnes of the whole world: tou­ [...]hing the intercession of our Lord Ie­sus Christ in heauen, we haue the ma­nifest and inuincible testimonies of the holy scriptures, but as touching the intercession of Angels and of san­ctes which are in heauen, we haue no testimony thereof, and therefore the godly regard it not. They which bee­leeue the word of God, in whiche wee haue taught vs but one onely inter­cessor Christ in heauen, they seeke for none other intercessor there, because they haue the same full and perfectlye in Christ. But they which do not be­leue nor acknowledge Christ, for their only and perfect intercessor & aduocat such infidels shall neuer be holpen w^t any prayers of Aungels or saincts, if the case stoode so that they did praye for them.

191 The Papists will haue Christ to bee in part a Sauiour.

THe Papistes would weaken the ground of our Faith by a num­ber of corrupt doctrines. As first that in part wee haue saluation and remission of sinnes by the merites of sainctes, for thus they pray: Graunte vs O Christ by the blood of Thomas which he shed for thee, thither to go whither he is ascended. And to Saint George they pray thus. Let him saue vs from our sinnes, that we may reste with the blessed in heauen. And tou­ching Saint Anne they say thus: O God, thou which wouldest S. Anne to become the mother of thy mother, grāt we beseech thee, that by the meritts of the mother and the daughter, we may obteine the heauenly kingdome. Here are three. Sauiours besids Christ, & in like manner doe they acknowledge a thousand moe. Secōdly they say, we haue remission of sins and saluation, in part by our owne merits and good doings. For thus writeth one of their champions: that the passion of Christ may be the 1. and principle cause of attayning grace, and opening the waye to heauen, but it is neuer the whole cause, for y^e euer there goeth w^t Christ some merit of him y^t receyueth grace. [Page 280] Furthermore what shall bee saide of pardons, of Pilgrimages, of Purgatory, of holy water, and a number of such like superstitious and false errors by which not without blasphemy, they match transitory things and vain de­uises of men, with the bloud of Iesus Christ, the sonne of God our sauiour the most excellēt price of our redemp­tion expreslye contrarye to the holye Ghost thus writing by S. Peter.1. Pet. 1. i8 Ye are not redemed with trāsitory things as with golde or siluer, but with the bloud of that immaculat lamb Christ Iesus.

192 Contrariety betweene the religion of Christ, and the Pope.

WHereas the doctrine of Christ is spirituall altogether, con­sisting wholly in spirit and verity, and requireth no outward thing to make a true Christian man, but onelye baptisme which is the outward pro­fession of Faithe, and receiuing of the Lordes Supper: If the reli­gion of the Churche of Roome bee examined, it will easily bee founde, [Page 281] wholly to consiste in nothing else, but altogether in outward and ceremo­niall exercises: as outward confessi­on, absolution at the priestes hande, outward sacrifice of the masse, buying of pardons, purchasing of obites, ex­terne worshipping of Images and re­liques, pilgrimage to this place or that: building of churches, founding of monasteries, outward workes of the law, outward gestures, garments, coulors, choyse of meates, difference of times and places, peculiar rites and obseruancies, set prayers and number of prayers prescribed, fasting of vigiles, keeping of holy dayes, com­ming to church, hearing of seruice, externe succession of Bishops, externe forme and notes of the church &c. soe that by this religion, to make a true christian and a good catholicke, there is no working of the holy Ghost al­most required.

193 Succession is nothing without the doctrine of the A­postles.

THe aduersaries of the truth to the intent they might proue them­selues to be the true church: they ob­iect the succession of Bishops for the space of many hundred yeares in the Apostolicall sea: whereas their doc­trine being compared with the doc­trine of the Apostles, by the diuersitie and contrarietie thereof will easilye appeare, to be the doctrine neither of the Apostles nor of anye apostolicall men. Succession (in deede) with con­tinuaunce of Apostolicall doctrine, ought to be of great authoritie, but without it nothing. The sonnes of Aaron had more allowable succession from Aaron, then the Bishoppes of Rome haue from Peter, and yet be­cause they brought strange fire into the temple of God, they were reiected and perished.Leu. 10.1. Those which in y^e church of God doe imitate them, and con­temning the truth deliuered by God, desire strange doctrines, and bring into the church, the instruction of hu­maine ordinances, them doth Christ sharpely reproue in his Gospell: say­ing,Mat. 15.3. you cast away the cōmandements of God to establish your owne ordi­nance. Annas and Caiphas had full [Page 283] succession from Aaron, yet it were hard thereupon to conclude, that they had the right of y^e true church, & christ and his apostles to be Scismatickes.

194 Succession proueth nothing.

THey greatly erre which thinke, that any thing may be proued by succession, whilest they leaue out that which is of most force therein: that is, that if like as they haue succeeded in the place of godly men, they haue also succeeded them in the spirite of Christ in doctrine, in faith, grauitye godlinesse, humilitie, and patience.Mat. 23.2.

The high priestes and prelates, who in the time of Christ, did sit on Mo­ses chayre, coulde haue deriued the petigree of their succession from thē, selues euē to Aaron, but because their life and doctrine did not agree with the life and doctrine of Aaron, and other godly priestes, their succession auayled nothing against Christ and his Apostles: neither were Christe and his Apostles false teachers, or disseuered from the true Church, [Page 284] because they were not able to proue their succession as the Pharesies could: For the word of God and the institution of Christ was sufficient for them. Wherefore sith euen we al­so now haue on our side the words of God, and the institution of Christ there is no succession of Bishops that can proue vs to bee out of the true Church. The histories of Popes and other like Prelates which are writ­ten, yea euen by their deare frendes and defenders, do sufficiently testify, that almost all of them haue obteined this dignitie and place by most filthy meanes, by simony, wicked artes, vio­lence, murthers and trayterous con­spiracies: Wherfore if it would please them a little more narrowely to con­sider hereof, they should finde by bet­ter aduise, there were no iust cause to brag of their succession, but rather to burye the same in silence, seeing by it their euils and horrible filthines is so clearely detected. But God hath done this, to th'end the truth might be reuealed, and the godly warned to gather them selues together vnder our head Christ, and into his true church.

195 The description of the inuisible Church and visible.

THe church sometime in the scrip­ture is taken for the whole num­ber of the elect of God, that are and haue bene from the beginning of the world, in all places and ages euen to this day. And this is that Church which is the piller of truth. This is that church that neuer can abide in error.Mat. 16.18 This is that church that by im­putation of Gods mercy, is the im­maculate and vndefiled spouse of Christ, but this Church is not al­waye seene.Ro. 11.4. 1. Cor. 6.11 This is the inuisible Church that is known to God alone, and is neuer certainely, truely, and for the whole reuealed to man. For they by hypocrisie may seeme mem­bers of this Church, which indeede are no partakers of it, as appeareth by the example of Iudas. And con­trariwise they to mans iudgement, may seeme not to be of this Church, which yet in Gods appointment, are the certaine members thereof, as eui­dently was shewed in the example of [Page 286] Sainct Paule. But the visible church that is discerned of man, and by out­ward tokens is knowne to the world, may in this manner be described. It is the multitude of all them, bee they fewe or many, which being vpon the face of the earth, and called by the word of the Gospel, do protest to be­leeue in our sauiour Christ, looking for sanctification & saluation by him, & worshipping him according to his word.Mat. 28.19. Mar. 16.15 That it is the whole multitude of al beleeuers, it is euident when Christ himselfe saith: go ye & preach y^e gospel to al creatures. He excepteth none, & therefore the grace of God, & benefits of his church, are not tyed to any one place: as to Rome, to Hieru­salem, to Constantinople, or to any o­ther place. That the number of this church, may be aswell small as great, Christ himselfe teacheth saying: My flocke is very smal,Luk. 12 32 Mat. 18 20 And where two or three are gathered together in my name, there am I in y^e middest of thē. Hereby we may learne, that y^e argu­ment of multitude or great nūber, is not alway strong. For by it the doc­trine of the prophets, the doctrine of Christ and of his Apostles might bee [Page 287] reiected: which vndoubtedly were but fewe in comparison of them that mis­liked and reproued it. That this mul­titude must be called by the word of the Gospell, S. Paule affirmeth Ro. 10. Faith (saith he) commeth by hea­ring and hearing by the word of god.Ro. 10.17 And therefore did Christ sende his Apostles to preach the gospell, that therby men might be brought to the beliefe of the Church.

196 The Church may erre

THe Church is cleane, through the grace of God in Christ Iesu, and yet by her owne nature, and through the manifold infirmities of the flesh, which she retayneth, euen vntill this temporall death, she hath neede to be washed and purged. For the which cause the dayly prayeth.Mat. 6.12. Forgeue vs our trespasses as we forgiue them that trespasse against vs. And Sainct Iohn saith, if wee saye wee haue not sinne, we deceiue our selues,1. Io. 1.10 and there is no truth in vs. Wherfore being de­liuered from this flesh, we are made perfectly pure in y^e life to come, & free [Page 288] from all blemish. But so long as the sainctes liue here on this earth, clo­thed with their flesh they are subiect to many infirmities. And therefore it is most certaine by this reason that the church both maye and doth erre [...] although it cannot be moued,Mat. 16.18 Io. 10.27. because she is grounded vpon the true rocke: and soe long as she heareth and follo­weth the voyce of her true pastor, shee erreth not.

197 The name of the Church abused by Wolues.

THe false prophets and enimies of the truth, do coulor and hide their hypocrisie, vnder this goodlye name and title of the holy Apostolical and Catholicke Church, wherewith they seeme gloriously to aduaunce & set forward themselues: as though that all their doctrines, traditions and deuises of newe worship, procee­ded not from themselues, but were e­stablished by the perpetuall consent of the Church, and allowed by the sen­tence and interpretation of the best counsels, learned fathers & doctors: [Page 289] and yet being rightly and truely exa­mined, it is nothing so. Consent of the Church (in deede) to true and godly Preachers, is not only a beau­tifull garment but also most necessa­rie, that men may not faine and de­uise doctrines, opinions and phanta­sies of their owne heads: but professe beleeue, and teach the consent of the true Catholike Church in y^e doctrine that was first planted by god himself in Paradyse, and after renewed and continued by the Patriarches and Prophets, and so published into the whole worlde by Christ himselfe and his Apostles. The summe whereof, is breifly conteyned in articles of our faith, teaching vs y^e inestimable goodnesse of Almightie God towarde vs, aswell in making of the world, as in redeeming mankinde by the incarna­tion and death of his sonne, &c. This faith and beleefe ought to be establi­shed and conserued, by the consent of the Catholicke Church from the be­ginning. But it is of all Christian hearts to be lamented, that most wic­ked and rauening wolues, vnder this title of the Churches cōsent, do abuse the people of god, bring into y^e church [Page 290] and maintaine strang worshipping of God, and whatsoeuer they haue new­ly deuised without iust warrant of y^e holy scriptures and contrarye to the manifest doctrine of the Prophetes, Apostles, and auncient fathers of the primitiue church. Yea and such they haue beene, y^t haue most cruelly per­secuted Gods good prophets and the doctrine that they haue taught. For who persecuted Ieremy and the other Prophets? Were they not those that sayde the Temple of the Lorde, the Temple of the Lord? Shall the truth departe from the Priestes? Were it not they that stroke Micheas,Ier. 7.4. Ier. 18.28. 1. Kings. 22 24. Ier. 32.3. & cau­sed Ieremy to be put in prison? Who were they that put Christ to death, and persecuted his Apostles? Do not the Euangelistes and Acts of the A­postles declare? Doth not christ giue his Desciples warning y^t it should be so? These thinges (sayeth he) haue I spoken vnto you that you may not be offended.Io. 16.1. They shall excommunicate you out of their Synagogues, and all for my names sake.

198 What ministers ought to be in the Church.

IT is required of al those, that take vpon them, the name of gods mini­sters, y^t they haue a desire and zeale to bring men vnto God, & to follow the trace which God hath commanded al his to keepe, y^t is, that they winne the world vnto the obedience of him. Se­condly besides their good zeale, they must also haue a certaintie of doctrin, so as hee y^t speaketh may not take any thing vpō him, nor passe his bounds,1. Tim. 4.16. 1. Cor. 11.23. 1. Co. 15.3 but from hande to hande deliuer the thing that is commanded him in such wise as Iesus Christ may always be heard, and suffered to speake, and all mouthes else be stopped, sauing onely in way of hearkening, y^t his doctrine may be knowen vnto vs.

199 The title of the ministerie and duty.

THe ministers of the worde, are called by the holy Ghost, the light of the worlde,Mat. 5.13. Eze. 34.2. the salte of the earth: They are called Pastors, and Shepheardes: they are called Husbandmen, Guides, Stewardes, and Messengers, besides manye o­ther excellent titles giuen them in [Page 292] the holy scriptures.1. Cor. 4.1 Nowe if the mi­nister be a light to the people, he must of necessitie go and shine before them in knowledge and doctrine. If hee be the salte, hee must needes season. If he be a Pastor or Shephearde, he must needes feede. If he be an hus­bandman, hee must needes haue a care of the Lordes husbandrie. If he be a Guide he must needes knowe the way himselfe, and open and de­clare it to other. If hee be a Ste­warde he must prouide for the hous­holde. If he be a messenger, he must be able and willing to doe his mes­sage: for it standes for the Lordes glorie and credite, to haue such Pa­stors, and such husbandmen such ste­wardes, and messengers as haue wis­dome and knowledge. They that be wise (sayeth Daniell) shall shyne as the brightnesse of the firmament,Dan. 12.3. and they that turne many vnto righteous­nesse shall shine as the stars for euer and euer.Mat 24.25 The wise and faithfull ste­ward that giueth meate to the hous­hold in due season, when his maister commeth he shalbe blessed, and made partaker of exceeding ioye and glo­rie. Take heede sayeth the Apostle [Page 293] to thy selfe and to learning continue therein,1. Tim. 4.16. for in so doing thou shalt both saue thy selfe and those that heare thee. God so blessed the prea­ching of his seruant Ionas that tho­rough it,Ionas. 3 4 the Niniuites beleeued god humbled themselues, and forsooke their former wicked wayes. At one preaching of Peter there were wonn to the Lorde about three thousande soules,Act. 2.41. Thus doth the Lord blesse his owne meanes and order, the mini­ster by pure and faithfull preaching, dischargeth his owne soule, obtey­neth peace in conscience, and so is blessed in this life, but shall bee farre more blessed in the life to come, when hee hath finished his race, hee shal receaue an incorruptible crowne of glorie.Act. 26.18 The people also by this meanes are many wayes blessed, they receaued knowledge, faith,Ro. 10.17 and sal­uation: their eyes are opened, they are turned frō darknesse to light, and from the power of Satan vnto God. All these great and notable blessings doe ensue the preaching of the word, and therefore required most necessa­rily in euerie minister.

200 A right image of a godly Pastor.

IT is the dutie of all Pastors and ministers, to beare a Fatherly and motherly affection: not towardes rauening wolues, but towardes the poore sheepe, miserably seduced and going astray, patiently bearing their faultes and infirmities, instructing and restoring them with the spirite of meekenesse:Gal. 6.1. 2 Tim. 2.25. For they can not bee brought into the right way againe, by any other meanes: and by ouer­sharpe reproouing and rebuking they are prouoked to anger, or else to de­speration, but not to repentaunce. Such is the nature and fruite of true and sounde doctrine that when it is well taught and well vnderstoode, it ioyneth mens hearts together with a singular concorde: but when men reiect godly and sincere doctrine, and embrace errors, this vnitie and con­corde is soone broken.

201 The dutie of the ministers.

THe Pastors and ministers of the Churche must learne that they ought not to exempt themselues from charge and care, nor flye la­bour and trauayle, but they ought (as pillers) to susteyne and beare the Church of God, as vppon their shoulders and not bee like vnto the Pope which doeth oppresse it, and doth deuoure the same as a rauening wolfe with his like, as it is written, Matthew. 23.vers. 4. Heb. 5.4. Secondly that they ought not to thrust in themselues.

Thirdely that they cannot by their industrie and labour attayne vnto this honour, but GOD must make them apt and fitte for the same: the which hee doeth, when hee openeth himselfe vnto them by his woorde, and calleth them to this office, & en­dueth them with the wisedome of his spirit. A man can receiue nothing,Io. 3.27. 2. Co. 3.7. ex­cept it be giuen him from aboue. And we are not sufficient of our selues to thinke anye thing as of our selues. Our Lord also doth well shew it whē he sayth vnto his Desciples,Mat. 9.37. that the haruest is great, but the labourers are fewe. He declareth the same also when hee opened the vnderstanding [Page 296] of his Desciples for to vnderstande the Scriptures.Lu. 24.25. And although the ministers of the word be (as it were) pillers of the Church, yet haue they nothing whereupon to glorie. For what hast thou, that thou hast not re­ceaued?1. Co. 4.7. And what is Paule and A­pollo but seruantes by whom ye have beleeued? But they haue cause to hū ­ble themselues, seeing they could not prepare nor place themselues where they are, & should be voide of power and might, without vpholding anye thing: except y^e foundation did beare and vpholde them, and that they did not beare and holde vppe the whole building and house.

202 What euerie minister ought to preach.

THe ministers are not bounde to deliuer the counsels of men, the traditions of the Fathers, the statutes of earthly princes, or the au­thoritie of mortall men: but as they are the seruauntes of Iesus Christ Prince of all Princes, so are they bounde onely to preach his Gospell. [Page 297] The true Prophets neuer spake of themselues vnto the people,Ier. 1 Eze. 3. but as they receaued warning from the Lord They had no authority to speake their owne wordes, nor the words of anye mortall man.Ma. 28. i0 The Apostles might not teach their owne doctrine, but onelie that which they had receaued frō their Maister, who enioyneth them to teach all things whatsoeuer he had commā ­ded them:Mar. 16, i5 1. Cor. 11.23. 1. Cor. 15 3. Go (saith he) and preach the gospell. The Apostle writing vnto the Corinth. affirmeth that he receiued of the Lord that which he deliuered vn­to them. Whereby we may see, al these teachers confuted, which stand vppon the authority of men, which ad or di­minish any thing from the scriptures, which ioyne their owne fantasies and the traditions of men, with the holy pure and perfect word of God. The Lawe of God (saith the Prophet) is a perfect law conuerting soules.Ps. 197 2. Tim. 3.17, The Scripture saith Saint Paule is a­ble to make the man of GOD abso­lute and perfect to all good workes. He that hath a dreame (saith GOD by Ieremy) let him tell a dreame,Ier. 23.28 but he that hath my worde, let him speake my worde faithfully.

And what is the chaffe to the wheate, (saith the Lord) Is not my worde lyke a fier, and like an hammer that breaketh the stone? Our Sauiour in the Gospell speaketh against such tea­chers,Ma. 12, 3 saying: In vaine they worship me, teaching the doctrine and pre­cepts of men. Woe therefore wilbee to such sonnes of vanity, which preach not Christe, but themselues, and which doe deface and weaken the au­thority of the holy scriptures.

203 The office of Ministers, and howe men ought to behaue them­selues towards them.

THE Office of Ministers is to watch ouer the flocke of the lord to feed it, to preserue it in health and to keepe it from diseases and hurt the which is done by doctrine, exhor­tations, reprehension, rebuking, com­fort, prayers, administration of the sacraments, and by the example of a godly and vncorrupt life, as may bee proued and knowne many waies, by [Page 299] the writings and examples of the A­postles. Furthermore it is necessarye of all Christians to be knowne, howe they ought to behaue themselus tow­ardes the ministers,Io 21.15.16.17. 2. Tim. 4, 2. Tit. 2.7. and what they ought to thinke of them. Chieflye therefore in their function or calling, not their persons, but Christ that worketh by them is to bee considered, Wherefore we must receaue their do­ctrine (when they preach the word of God purely) euen as the doctrine of Christ. For Christ saith in expresse words in the Gospell, he that heareth you, heareth me, and he that despiseth you, despiseth mee.Lu. 10.16 Wee muste not looke that Christ should come downe from heauen againe, and speake vn­to vs, seeing he dayly speaketh in his church by his ministers which preach the word of Christ. Also the ministers for their parts must behaue themselus honestly, well and Christianlike, in doctrine life and conuersation. They must not seeke their owne honor or gaine, but the honor of Christe, and profit of his Church. They must not thinke that they cannot erre, but must suffer themselues to be admonished,1. Pet 5.2 being neither stuborn, rash, nor proud. [Page 300] They must not attribute or geue too muche vnto themselues,2. Tim 2.24. but muste bee lowlye, gentle, sage, paineful and faithfull,

204 The true duty of the ministers of the gospell.

THe true ministers of the gospel, must not only haue a sweet and amiable voyce to drawe those to the flocke which yealde themselues teachable, and suffer themselues to be taught: but they must also disclose and driue away the Wolues and the the­ues: they must haue a loude voyce to cry out against all them that scatter the flocke. This is the thing where­unto Gods seruaunts muste imploye themselues, if they purpose to execute their dutie.Tit. 1.9 They must not onely bee instructed to teache other, but bee strong and constant to make it good, and to fight when question shal bee to maintaine the doctrine of truth, that it may remaine safe and sounde.

Eze. 3.17The Prophet Ezechiell compareth [Page 301] them to such as kepe watch in a watch tower, and surely it is a charge, yea, and that a verye mightye and heauye charge, while other men sleepe, to watch and haue a care of al the flock. The name and title also which the holy Ghost attributeth vnto the mi­nisters, sheweth plainelye what it is,Ma. 5.13. Ez. 34.2 1, Co. 4.1. that GOD calleth them vnto, and what they ow to his Church, that mē may not think they shalbe accounted faithful, & in the meane while geue themselus to rest and sleepe, and to follow the pleasures and lusts of the flesh. For God doeth not choose them, whom he placeth Shepheards in his Church, for any outward shew, but he bindeth them to his people, for other­wise we cannot serue God, but by im­ploying our selues to serue his whole flock: and the greatest honor that the ministers of his worde can haue, is to be diligent in seruing all the faith­full.

205 The calling of the Mini­stery.

THe calling of the ministery and preaching of the gospell, is no deuise of any mortall man, but the ordinaunce of the liuing God. It was hee that ordeyned Moyses and the Prophets.2. Pet. 1 21. The prophecy (saith Peter) came not in the olde time by the will of man: but holy men of God spake as they were moued by the ho­ly Ghost.Mar. 3.13 The Lorde Iesus himselfe, called appointed and sent forth into the world his apostles to preache the gospell. It is the holye Ghoste which ordeyneth faithfull ouerseers to feede the Church of God.Act. 20 28. It is Christ al­so at this day which appointeth Pa­stors and teachers for the gathering together of his sainctes. The firste preacher that euer was vppon the earth was GOD himselfe,Eph. 4.11 he prea­ched to Adam in Paradise that com­fortable Gospell,Gen. 3.16 the seede of the wo­man, shall breake the serpents heade. After that hee stirred vp Noah and Lot, Moses and the Prophets: what shalbe said of Dauid, and Solomon, of the which the one was a moste vic­torious prince,1. Kin- 3. and the other moste welthye, and yet haue they gotten more glory and credite, by their do­ctrines [Page 303] and instructions, then by all their riches and triumphes. The first minister and preacher of the newe te­stament was Iohn the Baptist, Of whom Christ our Sauiour sayeth There was not a greater Prophete,Ma. 11.11. Mar. 2.2 among womens children. Christe himselfe also was a preacher of the Gospell, and witnesseth that he came into the worlde to that purpose.Mar. i6. i6. After him the Apostles also were sent into the worlde to the same end.

Seing then that God himself and his sonne Iesus Christ haue vouch­safed to preach the worde, seeing so fa­mous men as the Prophets and Apo­stles were ordeyned to this purpose: it must needes followe that the office of preaching is most famous worthye and excellent.

206 With what doctrine ministers muste be furnished.

IF So bee that the Ministers of Christs Gospel wil do their duties as they ought to doe in the erecting [Page 304] and in the enlarging of Christs king­dome by pure preaching of the worde: they must not then stande vppon tri­fles,1. Tim. 1.4 2. Tim. 2.23. vpon curious and vnprofitable questions: but they must labour to e­difie in all godlinesse. This grace of GOD which was shewed at the comming of our Lorde Iesus Christ is dayly to be published and preached of them.Tit. 2.11, For surely, it is a wonder­full secreat, that GOD shoulde bee manifested in the fleshe, and that therewithall hee should shew vs his heauenly glory, to the end that wee might bee vnited thereunto; and therfore if all the Ministers and Prea­chers of Gods worde,1. Tim. 3.16. shoulde neuer cease from shewing foorthe the wise­dome which GOD hath vttered in the person of his onely sonne: the tyme assuredly shoulde not bee spent in vaine.

Furthermore, whosoeuer will preach the gospell faithfully and pro­fitablye, hee muste firste of all and chieflye vrge the doctrine of repen­taunce. To repentance must be ioy­ned the doctrine of remission of sinnes,Ma. 11.28 which belongeth only to them that repent, that are humbled and cast [Page 305] downe, that feele in their conscience the torment of sinne and condemnati­on, it doth not appertaine to ignorant and senselesse men, to hypocrites, in­fidels, athistes, iusticiaries, prophane and carnall men,Mat. 9.13. for these haue no­thing to do with the doctrine of re­mission of sinnes.

207 Diuersitie in giftes among the ministers.

NEcessarie it is that euerie mi­nister preach, but yet all such shall not be condemned which haue not such like and so full measure of knowledge as other haue. There is difference in giftes among vs at this day, as there was among the apostles, yet they all sufficiently preached.

They which haue any measure of those giftes which the Lord requireth in his ministers,1. The. 5.19. they must not quench the spirit, but vse the meanes to en­crease their measure: if they be paine­full, carefull, watchfull, and faithfull in their ministerie, with a holye and pure affection, the Lord will blesse [Page 306] them.Mat. 25.29. To him that hath shall be gi­uen, we cannot at the first come to perfection. Apollos a learned doctor seruent in the spirit,Act. 8.26. and mightie in the scriptures, yet was he ignorant in some thinges, and receiued instru­ction from Aquila and Priscilla.

Some haue more then others, some haue ten talents, some fiue, and some but one, yet let vs alwaies remember and let it neuer slip out of our minds, that the slothful and vnprofitable ser­uant,Mat. 25.15. & 30. shall be cast into vtter darknes, there shall be weeping and gnashing of teeth.

208 Of the Gospell, and how it must be preached.

VNder the voyce of the Gospell is comprehended the whole historie of Iesus Christ in the flesh, and also the fruit and vse of the same historie. The story of Christ is briefly comprehended vnder his passi­on and resurrection, the vse and ende wherof is that we should haue repen­tance and remission of sinnes in his name.

And this doth Christ himselfe wit­nes when as he said to his Apostles after his resurrection:Luk. 24.46. thus it is wri­ten, and thus it behoued Christ to su­ffer, and to rise againe the third day, and that repentaunce and remission of sinnes shoulde bee preached in his name, among all nations. To this agreeth the Apostle Peter when as he saith, with other the Apostles, to the Counsell and chiefe Priestes. The God of our Fathers hath raysed vp Iesus whom ye slue, and hanged on a tree:Act. 5.30.31. him hath GOD lifte vp with his right hande to bee a Prince and a Sauiour to giue re­pentaunce vnto Israell and remissi­on of sinnes. By this we may see how the Gospel must be preached, the peo­ple must be taught what Christ hath done for them. The whole storye of his Incarnation, conception, birth, sufferinges, resurrection and ascention, must be oftentimes and ef­fectually preached vnto them, as they are set downe by the Euangelistes and Apostles: but yet this is not inough to shewe what Christe hath done, and to rehearse the storie of his incarnatiō, but also y^e minister must be [Page 308] careful to preach the ende, the vse and fruite of the same: which is, that the people may repent, be turned vnfay­nedly vnto God, and so by faith made pertakers of remission of sinnes through Iesus Christ.

209 What repentaunce is.

REpentance is a true turning vn­to God, a chaunging of the out­ward and inwarde man, a dying to sinne, a liuing to righteousnesse, and amendment of the whole life. Hee which is returned vnto God, ought first necessarily to know and vnder­stand, how he fell from him, and to know what God is, how we fall from him, and how we ought to turne to him againe.Mat 9.12. So that he which must repent, ought to know his own nough­tines, and wickednes, and also by what meanes the same may be amen­ded which is broken and spoyled: but these thinges can in no wise be done of any wretched sinner, vnlesse they be drawne hereunto, and therein instru­cted by the spyrit and word of God,Mar. 1.15. [Page 309] which they must also stedfastly beleue.Io. 6.44. For these thinges are so necessarilye required, that vnlesse God by grace, through his spirit open and draw the heart of the sinner, and by his worde shew vs the perfect way, gouerne and keepe vs in the same, giue vs true faith whereby to quicken and iustifie vs, vnlesse (I say) he giue vs these, all repentance, how hard or greeuous so euer it seeme, is no true repentance. Example hereof maye bee taken of Iudas, who repenting for his sinnes, confessed the same to the Priestes in the temple saying: I haue sinned in betraying the innocent bloud:Mat. 27.3.5. yea and he in this prate made satisfaction in that he threw the vnrighteous price of bloud into the temple. But this re­pentance did nothing at all profite him (although he had in it contriti­on, confession, and satisfaction) and because he lacked true faith, he dis­payred and hanged himselfe. On the other side,Luk. 22.61.62. the Lord looking backe vp­on Peter (and the Cocke crowing) he remembred his wordes, and belee­uing them, departed from the wicked companie, wept for his sinnes and a­mended his faultes: and this his re­pentaunce [Page 310] was true and perfect. The prophet Ieremy also confirmeth this doctrine,ver. 18.19 when he prayeth vnto the Lord in his 31. chap. whereby it is e­uident that true repentaunce, and the sorrowing for our sinnes, must pro­ceede from God, stirring vp the same in vs by faith, so as it must not be a repentance or sorrowe, according to the world, but after the will of God.

210 Repentance is necessarie to make pure the conscience, and it is not a worke of man.

THe filth and infection which de­fileth and corrupteth the person, is of the heart, and the principal care, we ought to haue of our selues, is that we be pure and cleane in our heartes and consciences, which thing we can­not attaine vnto but by faith and re­pentaunce. And wee must beware that wee resemble not the Scribes and Pharesies to whom our sauiour Christ obiecteth their hypocrisie.

Furthermore (when calling vs to re­pentaunce, God promiseth vs, his ho­lye [Page 311] spirite) we must vnderstand, that repentaunce is not a worke of man, but of God, who regenerateth vs, and reneweth vs by his holy spirit: as ap­peareth by the witnes of Ezechiell,Eze. 36.26. a newe hart (saith the Lord) I wil geue you, & a new spirite will I put with­in you, &c. and so consequentlye it is not of our freewill that wee repent, but of the onely mercy of God, which will not the death of a sinner. The which also Ieremy confesseth saying:Ez. 33 11. Ier. 10.23. O Lorde I knowe that the waye of man is not in himselfe: and therefore he prayeth on this wise, conuert thou me, and I shal be conuerted. We may learne also in an other place that the wordes of God are hidden from vs,Pro. 1.23. if the holy Ghost be not giuen vs to in­struct and sanctifie vs. Wherefore we must pray with Dauid: Create in mee (O Lord) a cleane heart, and re­newe a right spirite within me.Ps. 51.12. Fi­nally seeing that in bidding vs re­pent, God promiseth vs the know­ledge of his word: we may perceaue whoe are the true repentantes and whoe are not: and lykewyse that they which make not account to repent, doe not vnderstand the worde [Page 312] of God, although they make neuer so faire a shew to the contrarie.

211 Repentance is the gifte of God.

MEn cannot haue repentance of their own motion, and as they are selfe taught, but it is God that giueth it: and that of an especiall goodnes. I will not the death of a sin­ner (saith the Lord) but that hee con­uerte and liue.Eze. 18.23 & 33, And how is that pos­sible? If we were able to turne our selues vnto the Lord, it were a more excellent worke then to create vs, and experience it selfe doth sufficientlye condemne vs. It is moreouer an vn­doubted doctrine throughout the whole scripture: For in euery place, our Lord Iesus Christ giueth him­selfe the prayse of turning vs, shewing that he will soften our stonie hearts,Eze. 11.19 20. Phil. 2.3. and make them bowe to obey him, and it is his worke not onely to giue vs that we may, but that we will and desire to obey his commandementes: and to bee shorte, there is nothing [Page 313] that the faithfull ought to doe so much, as in this behalfe to giue God the glorie, confessing that it is in him onely to turne vs, that it is he onely that hath adopted vs in such sort, that he must needes draw vs by the grace of his holy spirite. The Lorde must open our eyes and eares, also, before we can attayne to this woonderfull wisedome which is conteyned in the gospell,Deu. 29.4. Ro. 8.7. because the natural man vn­derstandeth not any part of y^e secrets of God, & therefore it followeth that it is an especial gift of the holy ghost, when he lighteneth our hearts in the faith of his truth.

212 Howe we ought to repent.

THe true preparatiue to repentāce is, to be pricked so nearely as we may feele the euill that is in vs, & condemne our selues for it, we must learne to streine our selues, & to hold our selues as prisoners: & although the same fall out contrarie to our de­sire: yet neuerthelesse wee must goe on still further, that God may winne the vpper hand of vs. We must learn [Page 314] to hate our selues, to take displeasure against ourselues, and to be reuen­ged of our owne naughtinesse,2 Co. 7.11 accor­ding as the Apostle sayeth. 2. Cor. 7. For repentance importeth that men should condemne thēselues, and take vengeance on themselues, when they see their whole life corrupted, and that they should vse an holy anger a­gainst it. In steede of desiring to bee reuenged of our enemies, when they haue doone vs any harme, wee should be chafed and angry with our selues, yea and punish our selues for faultes, when wee cannot frame our selues vnto the will of God. Wee should euery man enter into his owne conscience, acknowledge howe cor­rupt and damnable sinners wee are of our selues,Mar. 1.15. confesse our sinnes, and when we haue doone so, let vs enter from them and behold the great mer­cie of God.

213 The qualities of repentance.

ONe speciall qualitie of repen­tance is alwayes to bring with it remission of sinnes: for where [Page 315] true repentance goeth before, there re­mission of sinnes must necessarily fol­lowe after, not that repentance deser­ueth remission of sinnes, but because where God worketh repentance, there he pardoneth sinne because of his pro­mise.Eze. 18.27 When the wicked (sayth the Lorde) turneth away from his wic­kednesse that he hath committed and doth that which is lawful and right,Esay. 55.7 he shall saue his soule a liue. And a­gaine, let the wicked forsake his wayes, and the vnrighteous his own imaginations, and returne vnto the Lorde, and he will haue mercy vpon him. Here we see, to whom forgiue­nes of sinnes, & the mercie of God be­longeth: as namely to the penitent sinners, to those y^t leaue sinne, & im­brace godlinesse: to those that forsake their owne waies and imaginations, and turne vnto the Lorde. And as for such as walke on in their own waies, and folowe the delightes of sin, with­out any sorrowe, or purpose to leaue them they haue nothing to doe with the mercie of God: and though Ie­sus Christ had suffered an hundred deathes (which could not be) yet shall no vnpenitent sinner, haue remission [Page 316] of sinnes by his death, nor any other benefites of his passion, for they be­long onely to his Church, and chosen people here vpon the earth. He there­fore, that is not of the church, he that is not grafted into Christ by faith, he that is not a member of his misticall bodie, can enioy nothing by Christs death. If a mā abide not in me (saith our Sauiour Christ) he is cast foorth as a branch and withereth,Io. 15.6. and men gather them, and cast them into the fire, and they burne. We may reade also in an other place, howe God bar­reth all stubborne sinners from his mercie,Deu. 29.18.19. and doth most terriblie shoot out against them. He that heareth the words of this curse and blesseth him­selfe in his heart saying: I shal haue peace although I walke according to the stubbornenesse of my owne heart, thus adding drunkennesse to thirst, the Lorde will not be mercifull vnto him, but then the wrath of the Lord, and his iealousie shall smoke against that man, & euery curse that is writ­ten in this booke, shal light vpō him.

214 Of Sacraments, and what a Sacra­ment is.

THE Lorde hath added vnto the preaching of the Gospell most ho­ly Sacramentes, as namely, Bap­tisme, and the supper of the Lorde. The Sacramentes are holy actions of the faithfull in y^e church of Christ, ordeyned by the Lorde himselfe to be signes and seales of true doctrine, first doubtlesse bearing witnesse that we are receaued of God into grace, and into the couenaunte, and that he is our God, that he clenseth vs from our sinnes, regenerateth, and renew­eth vs, and adopteth or chuseth vs as sonnes, and receaueth vs vnto the partaking and fellowship of all good thinges, which of vs must bee kept holy, and we must liue godly and in­nocently before him. They are also testimonies that the true Messias (in times past promised vnto the old Fathers from the beginning of the worlde:) is nowe exhibited or giuen of God vnto the Church of Christ, I meane Christ our Lorde, who truely gaue his flesh and bloud vnto death to redeeme vs, & with his flesh & bloud to nourish vs, vnto eternall life: that we againe (as the Church by him re­deemed)Lu. 22.19. should keepe in continuall [Page 318] memory the death of our Lord,1. Cor. 11.26. praise him, extoll him and giue thankes vn­to him. The Sacraments are also to admonish vs of our duties, that wee should lead our liues in true godlines & brotherly loue, & hold that one reli­gion with whose sacramentes we are separated also frō al other religions.

215 A Sacrament consisteth of three partes.

SAcramentes doe consist of three partes, the first is the outwarde signe, the seconde is the spiritu­all or inwarde grace, and the thirde part is the worde of Christes insti­tutiō or promise which is (as it were) the life and soule of the Sacrament. Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bo­die,Io. 1.7. so doth the grace of God, through Christes bloude, wash away the gilt and filthinesse from our soules. As bread and wine, by naturall effecte nourisheth our bodies, and strength­neth and comforteth our spirites: so doth the heauenly foode of Chriestes [Page 319] bodie and bloud,Io 6.48. &c. broken and shed for vs vpon the crosse, nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nou­rishment, as the water gushing out of the rocke Manna, and the Pascall lambe: but in our Sacramentes,Exo. 17.6. God smally or nothinge considereth our bodies, but most principally and wholly, the releefe,Ex. 16.15. &c. 12.14. ease and comfort of our soules. Therefore as in the olde Testament, so nowe much more in the Sacramentes, is to bee consi­dered some spirituall and internall thing. to the vnderstanding whereof, the likenesse of the outwarde signes doe leade vs: as in Baptisme our regeneration and new birth, and the washing away of our sinnes by the death and passion of Christ. In the Lordes supper the heauenly foode of our soules, with the bodie that was broken, & his bloud y^t was shed vpon the crosse. Wherefore good christians in receuing y^e sacramēt, must not haue so much regard to the signe, as to the spiritual thing it self, for which y^e out­warde token was ordeined. For the [Page 320] efficacie of the Sacraments, doth not consist in the visible signe, but wholy in the working of the spirite of God,Io. 6.63. according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power.

216 The beginning of Sacramentes, is from God.

THE Author and ordeyner of Sacramentes, is none other but God himselfe, neither Pa­triarch nor Prophete, nor Father, nor the whole Church hath autoritie to ordeine any Sacrament. The Sa­cramentes are belonging to the wor­shippe of God, they are signes tokens and witnesses of Gods will. And who can make vs certaine of Gods will, but God himselfe? As also the Apostle teacheth in the first to the Corinth.1. Cor. 2.11 And who can appoint gods worship, but God himself? According as he saith by his Prophet, In vaine they worship mee, teaching y^e traditi­ons of men.Esay. 29.13. The sacraments were not so ordeyned by God, that afterwarde [Page 321] he would haue no more care or regard of them, but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce, the which he hath promised in his worde. Wherefore as the faithfull heare the word of God,1. Tim. 2.4. not as the word of anye mortall man, but as proceeding from the mouth of the most highest: so also when they receaue the sacraments at the handes of the Ministers, they ac­knowledge that this is the ordinance of GOD,1. Th. 2. i3 Esa. 1.20. and that he worketh in the beleeuers, and therefore they receaue and vse the sacraments as at the verie hand of God, vnto whom they directe the eies of their faith.

217. Why Sacramentes were or­deined.

THe first cause why it was christs pleasure to ordeine sacraments in his Churche, is partlye our owne infirmity and weakenesse,1. Cor. 2.14. being dull and slowe in the vnderstanding of heauenly thinges, partly the great goodnesse and loue of God, that would vouchsafe to attemper himselfe to our [Page 322] simple capacity, and to seeke meanes by outward things to ease and helpe the same. Secondly that the sacra­ment might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ, and yeelde vnto him moste harty praise and thanks for the same,Luk. 22.19. 1. Cor. 11.26. according as Christ teacheth vs in the institution of his last supper. And as Saint Paule also sayeth in the first to the Corinthians.

Thirdly, that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane: & also that thereby we might openly before God and the world pro­test and acknowledge that we are his people, and of the number of them that looke to be saued, preserued, and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule,Ro. 10.9. Romanes 10. at­tributeth saluation. An other cause & end of the Sacramentes is,Io. 13.35. that they might be as handes and links of loue vnity and concorde among our selues. [Page 323] For the which cause Saint Paule when he exhorted the Ephes. to vnitye and loue,Eph. 4.5. among other things hee ad­deth, we haue one faith one baptisme. And again in an other place: wee are one body (saith he as many as be pertakers of one life.1. Cor. 10.17. Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpō vs his vnestimable graces and bene­fits together with al the fruits of our redēption in Christ. For as his word is, so are his sacraments instruments and means, by the working of his ho­ly spirite, to bring vnto vs the whole benefit of our saluation.

218 The right applying of Christs suffe­rings and sacraments to our benefit.

WHeras it is said that the sonne of God was crucified, we must not only think that the same was done for the redemption of the worlde: but also euery one must on his own behalf ioyne himselfe to Christ and conclude, it is for him y^t he hath suffred: So whē we be baptised, as it is not for any one [Page 324] man alone, so is not the water sprinc­led vppon al men in common: but e­uery man is baptised seuerally in his owne behalf, to the end that euery one of vs may apply it particulerly vnto himself,1. Cor. 6 15. Ep. 5.30. to say that we be al members of our Lord Iesus Christ. Also when we receaue the holy supper, euery man taketh his owne portion, to shewe vs that our Lord Iesus Christ is com­municated vnto vs, yea euen to euery one of vs. For when we once know y^e the thing which was done for the re­demption of the whole worlde, pertaineth to euery one of vs seuerallye; it behoueth euery one of vs to say also, on his behalfe, that the sonne of God hath loued him so dearlie, that hee hath geuen himselfe to death for him. And that therefore we be of all crea­tures the most miserable, if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures, that GOD so loued the world, that he spared not his onely sonne, but gaue him to death for vs:Io. 3.16 and also that our Lorde Iesus Christ, at such time as we wer his deadly enemies, did confirme a maruelous loue towards vs, in that [Page 325] he offered himself in sacrifice to make attonement betwen God and vs, and to do away al our sins, as they might no more come to accompt. This is the warrant of our saluation.

219 How many Sacraments there bee, and firste of Bap­tisme.

THere be but two sacraments in y^e Church of Christ, which be com­mon to al men, and which Christ him selfe ordayned for the faithfull, Bap­tisme and the supper of the Lord. Baptisme is vnto vs an entrye into the church: for it witnesseth vnto vs that whereas we were before straungers from God,Ro, 6.4. Eph. 3. he doth now receaue vs in to his family. Baptisme standeth in two pointes, first our Lord represen­teth vnto vs therein, the remission of our sinnes, secondly, our regenerati­on. The remission of sinnes, is a manner of washing, whereby our soules are clensed from their filthines euen as the filth of our bodie is wa­shed away with water. And because the beginning of our regeneration [Page 326] standeth in the mortification of our nature,Ro. 6.3 & the end that we become new creatures through the spirit of God therefore the water is powred vppon vs, to signifie that we are deade and buried, and that in such sorte, that our rising againe into a newe life, is therewithall figured in that, that the powring of water is but a thing of a very short continuance, and not or­deined to drown vs withal. The wa­ter doth not clense our soules,1. Io. 1.7 1. Pet. 1.19 Heb. 9.28 for that belongeth to the blood of Christ onely which was shedde that all our filthe might be wiped away, and that wee might be counted pure and without spotte euen before God: y^t which thing then taketh effect in vs, when our cō ­sciēces be sprincled therwith by gods holy spirit, but the sacrament doth te­stify and declare it vnto vs.

220 Fruitful doctrin cōcerning baptisme

BAptisme is not onelye a sign [...] whereby we be consecrated chri­stians, but by faith and the ope­ration of the holy Ghoste, wee do put on Christ as a garment, that is, that [Page 327] we haue him so fastned and appropri­ated to vs, that he is ours,Gal. 3.27. and we his and that he hideth and couereth our nakednesse according as Saint Paul saith; As many as are baptised haue put on Christ. Baptisme is to Chri­stians the fountaine of life, whereby our sinnes are washed away. So saith Peter. Let euery one of you bee bap­tised in the name of Iesus for the re­mission of sinnes. And Ananias vnto S. Paule,Act 2.38. Arise and be baptised and wash away thy sinnes, Yet doe we not attribute the operation heereof to the water, or outward element,Act. 22. i6. but to the might of Gods worde, and the power of the holye Ghoste working in vs by Faith.

The Sacrament of Baptisme is moreouer,Eph 2.3. as it were the wombe of the church of Christ, where we are new borne, and become of the children of wrath, the children of God, and prepared by this our second birthe to enter into the kingdome of God.

Vnlesse you be borne againe (sayth Christ) by water and the holy Ghoste,Io. 3.5. you cannot enter into the kingdom of heauen.

And Saint Paule saith, Not by the workes of righteousnesse, which wee had done,Tit. 3.5. but according to his mercy he saued vs by the washing of the new birth, and the renuing of the holye Ghost. Furthermore, not onely wee, but our seed also hath by Baptisme the benefit of saluation, and therefore do we defend the baptising of infants against the wicked heresye of the Ana­baptistes,

221 The grace of regeneration figured in Baptisme.

FOrasmuch as we be rude, GOD is not contented onely to witnesse to vs by his gospel, that we be washed and made cleane, in the bloud of our Lord Iesus Christ: but also hee hath geuen vs a figure thereof, so that whē wee bee baptised, it is asmuch as if God had shewed before our eyes, that we of our selues bring nothing to him but vtter filthinesse, and that it is his office to wash vs and make vs cleane.1. Io. 1.7. Howbeit the saide washing consi­steth not in the visible water: For [Page 329] it were vnpossible that our soules should be clensed, by an earthlye and corruptible element. Yet notwith­standing because of our infirmity, it is requisite for vs to beginne at the water, that we may be lifted vp high­er. For the signe that is offered to our eyes, serueth to leade vs to the holye Ghost, to the ende we may know, how it is from him, that the power of bap­tisme doth proceede. The manner of grace of the holy Ghost, which is ob­tained for vs in being baptised, is the grace of regeneration, and renew­ment. Regeneration (or newe birth) importeth that we be borne againe,Io. 3.5. not that we come new againe out of our mothers wombes: but that God maketh vs new creatures, by vouch­safing to print his Image in vs. For what bring we with vs, in that we be the children of Adam but all cursed­nes?Eph. 2.3. Ps. 51.5. and therefore God must be faine to change vs. And to the end we may know that there is nothing in vs but naughtines, that we bee vtterly vn­toward, that the thing which we call reason is but starke folly, and that thing which is termed freewill, is but a cursed slauerie vnto sinne: to the [Page 330] intent we may know all this to con­demne it, it is said, that we must bee (as it were) newe againe, quite and cleane chaunged.

222 When baptisme was ordained.

BAptisme was ordained of Christ before the time of his resurrecti­on, then, when he sent his disci­ples into the whole world to preach the Gospell. For Iohn together with the preaching of the Gospell,Mar. 1.4.1. Mat. 3.11. Act. 2.38. & 19.4. Eph. 4.5. began to baptise: and he baptised with water, vnto repentance and forgiuenes of sinnes, and the Apostles afterwarde did baptise no otherwise. Wherefore there is but one baptisme, as the holy scriptures do beare witnes, neither was Christ baptised with any other baptisme then ours, and wee also are baptised with Christ with no other baptisme then the baptisme of Christ. Wherefore Christ after his resurrec­tion, did not so much ordaine, as re­paire baptisme, and shewed the man­ner of it vnto his disciples, as name­ly that they must baptise, and howe they must baptise. Go ye into all the [Page 331] world (saith he vnto his disciples) and preach the Gospell to euerie creature,Mar. 16.15.16. he that shall beleeue, and be baptised, shall be saued, and he that wil not be­leeue shall be damned. And againe,Mat. 28. all power (saith the Lord) is geuen vnto me in heauen and earth.18.19.20. Goe therefore and teach all nations, bap­tizing them in the name of the father, the sonne, and the holy ghost, teaching them to obserue all thinges whatsoe­uer I haue commanded you.

223 Papisticall vntruthes, concerning baptisme.

THe doctrine of the Church of Rome is, that baptisme doth con­fer grace and wash away our sinnes, euen by the very washing onely of the water, though there be no good moti­on of faith or beliefe, in the harte of him that is baptised. For thus they saye, that besides the giuing of the outward signe, there is no good motion inwardlye required of him which receaueth it. What shall bee further sayd of the prophane & wicked abusing of Christes sacrament to the [Page 332] baptizing of belles, the curing of sick­nesses, and the driuing awaye of spi­rites and deuils by the water therof? This is most certaine, that in vsing this one outward sacramēt of Christ by water, they practised fiue or sixe of their owne ordinaunce, without anye warrant of Gods word at all: (as their salte spittle, breathing annoyn­ting of the breast, annoynting of the shoulders and crowne of the head,) blasphemously attributing vnto eue­ry of them the like effectes, that in truth do belong to the mightie and most gratious working of the holye Ghost, through the merites of Christ our sauiour, and not to the deuises and fantasies of man.

224 Why we are baptised: and eate the supper.

WHen the scripture speaketh vn­to vs of Baptisme, and of the supper of our Lord Iesus Christ, it sheweth vs that it is not in vayne, that we are baptised with water. For because God hath appointed that [Page 333] signe, and will haue vs to vse it: hee will surely make it auayleable, it shal be a good witnes to vs, that we shall bee washed and clensed from our spottes and filthines by the bloud of his sonne, and shall be renewed by the vertue of his holy spirite, and that by that meanes also the naughtines of our flesh and nature shall be killed in vs. For he is the author of it, his promise is ioyned thereunto,Mar. 16.16 and it is he onely that can binde himselfe vnto vs And so standeth the case also in the Lordes supper. For seeing that the minde of our Lord Iesus Christ is,Luk. 22.19 that we should keepe it in remēbrance of him, and to be certified and assured that he is our meat and drinke: wee must not come to the table, barely to eate bread, and drinke wine, but to shew forth the death,1. Cor. 11.26. and to be perta­kers of the life of our Lorde Iesus Christ, to be fostered and fed with his very substaunce, and to feele that wee are made pertakers of his life. Thus doth the Lord worke by the vertue of his holy spirite in these signes which hee hath appointed, to th'end they should be effectuall and pithy instru­mentes.

225 Of the Lordes supper.

THe supper of the Lord is a testi­monie vnto vs, that god wil nou­rish and refresh vs with foode, euen as a good maister of an house studieth to sustaine, and feede such as be of his housholde. It is a reuerend and blessed memoriall of the death of Christ, in celebrating whereof, wee shew our selues thankefull for his great vnestimable benefites towards vs, according to these wordes, do this in remembrance of me It is also (as it were) a cognizance or badge of our religion,Luk. 22.19 1. Cor. 11.25. whereby we bee seperated and distinct, from Turkes, Iewes, and al other infidels, and by the vse thereof confesse before God and the world, that we are of the number of them, that looke to be saued by the death of Christ. And therefore saith S. Paule: Ye cannot drinke of the cup of the Lord, & of the cup of deuils. Our Lord ordeined his Sacrament to put vs in assurance that by the dis­stribution of his body and bloud, our soules are nourished in the hope of life euerlasting. His body is represē ­ted [Page 335] vnto vs by the bread, & his bloud by the wine, to signifie that what pro­perty the bread hath towards our bo­dies, that is, to feede and sustaine thē in this transitorie life, the selfe same propertie also his body hath touching our soules, that is, to nourish them spiritually. And in like manner as y^e wine doth strengthen, comfort and reioyce the hart of man: euen so his bloud is our full ioy, comfort and spi­rituall strength.

226 How the true body of Christ must be receiued.

OVr Lord Iesus Christ whē he gaue in his supper, the bread & the cup vnto his disciples, cō ­manding them to eate and to drinke he said: This is my body, this is my bloud &c. For it is an vsuall thing to giue vnto the sacramentall signes, the names of those thinges which they do signify. As in this sacrament, y^e bread and wine are the signes of the body & bloud of Christ, and therefore Christ nameth them his body & bloud.Matth. 26.26.27.28. The like also is to be said of baptisme, cir­cūcisiō, y^e passeouer, & other sacrifices. [Page 336] And they are thus called, to the ende we should not depend vpon the signes, that is, on the bread, or on the wine, but being by these visible signes put in minde of thinges inuisible, wee might lifte vp our minde vnto heauen to the thinges signified, that is, to the body of Christ which was geuen for vs, and to his bloud which was shed for vs. Now the bodye and bloud of Christ, wee receaue spirituallye by faith, so as outwardly with our bodi­ly mouth we eate and drink the bread and the wine, and inwardly with the mouth of our soule, that is to say, by faith, we receaue the body and bloud of Christ. For like as with our mouth, we receaue meates to sustaine our body: soe likewise by faith in Christ, is his body and bloud which he offered vpon the crosse, made meat vnto vs, to eternall life. For the body of Christ which was geuen for vs, and his bloud that was shed for our sinnes, is our life, or life is thereby purchased to vs, and these do wee re­ceaue by faith, so as thereby Christ doth liue in vs, and we in him. In the supper of our Lord Iesus Christ therefore, wee do not eate bread, and [Page 337] drinke wine onely, but his bodie and bloud also: but yet (as it was sayde before) spiritually by faith, so as the presence of Christ in this supper, is spirituall, as the eating thereof is al­so spirituall.

227 Howe the body and bloud of Christ is truely receaued.

THe body and bloud of Christe, is not carnall meate and drinke for our bodies, but spirituall meate and drinke for our soules, and for that cause the Apostle sayeth that the olde Fathers did eate of the same spirituall meate,1. Cor. 10.3.4. & drinke of the same spirituall drinke. And yet it must needes be confessed that this spiritu­all meate is profitable, not to y^e soule only but to the body also. For Christ dyed for preseruation both of soule and bodie. But this benefite of nou­rishment, is not first receaued of the body, and through it passeth into the soule, for that were monstrous, but beeing first receaued of the soule, it profiteth the body.Mat. 15.11 For as Christ sayth, That which entereth into the [Page 338] bodily mouth defileth not the man, but that which commeth out of the mouth from the corrupt heart and minde. So contrariwise, not that good thing that entereth by the body, doth profit the soule, but that which entereth first by the soule, and is re­ceaued by it, profiteth also the bodie. For the body and bloud of Christe being indeede, the true foode of life, (when it is spiritually eaten by the soule, thorough the operation of the holy Ghost) maketh vs apt to resur­rection, and in due time transformeth our mortall bodies, to the likenesse of his glorious bodie.Ro. 8.11. If the spirite of him that raysed Christ from the dead, dwell in vs, hee that raysed Christ from the dead, shall also quic­ken our mortall bodies, because that his spirite, through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith y^e hunger ther­of is stayde and satisfied, and as it is sayde to drinke, when it receaueth that liquor wherewith the thirst is quenched: euen so our soule is said to eate and to drinke, when it receaueth that heauēly & blessed foode of Christ [Page 339] Iesus crucified, wherewith the hun­gry and thirstie appetite thereof, that is, the vehement desire of the fauour of God and saluation, is fully satis­fied and appeased.

228 The right vse and meaning of the Lordes supper.

WHen we see the bread and the wine in the Lords supper, we knowe that they be creatures, whereof wee haue beene wont to take nourishment and sustenaunce for our bodies: but the same doe leade vs to the life of our soules, and giue vs to vnderstande, that we haue no life but in our Lord Iesus Christ. The cause why the wine is added, is to shewe y^t hee hath such vertue in him, as wee need not to seeke any part of y^e things that we want, any otherwhere: but y^t he serueth vs for meate and drinke, & all. Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne de­serts but to cōfesse y^t we be like wret­ched dead mē, which come to seke our life out of our selues, & therfore must [Page 340] be fayne to haue the flesh of our Lord Iesus Christ for our meate,Io. 6.55. and his bloud for our drinke, and all thinges in him which we want in our selues. And the Sacramentes serue not to puffe vp with any presumption, but to make vs walke in humblenesse: & our cōming to them is y^t God should warne vs of our sinnes, to be touched with them in good earnest. And wee must not acknowledge our selues sin­ners with the mouth onely, or slight­ly and by way of ceremonies: but we must haue our heartes wounded in­wardly with greife that we haue of­fended, and feele how dreadfull gods wrath is, to the end we may be sorry in our selues, and not haue any rest til he haue shewed vs where we shal find it, that is to say, in our Lorde Iesus Christ. And when we come to the ta­ble of our Lorde, we must take heede that we be so grounded in our Saui­our Iesus Christ,1. Cor. 11.27.28. as that forsaking all the fonde illusions of Sathan, and all the deceites that he setteth before vs, to turne vs away from the grace of god, we may embrace our Lord Ie­sus Christ with y^e merits of his death and passion, assuring our selues y^t it is [Page 341] he, in whom wee haue the full perfor­mance of righteousnes and saluation.

229 How we ought to be prepared to the table of the Lorde.

WE must not come vnreuerent­ly to the table of the Lord, nor thrust in our selues: for such sacriledge shal not escape free. But so oft as the holy supper is prepared for vs, we must know that we are put in minde of our weaknesse, and y^t God will helpe our infirmities. And al­though this is done when the Gospel is preached vnto vs, when we pray & make supplications, & when we reade at home in our houses, or heare anie matter for our saluation: yet the sup­per is a speciall witnesse to vs, that our God helpeth vs, and when wee are (as it were) in the midd waye, it serueth to make vs goe on for­warde, to driue vs still to our God. The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame. For it were nothing to beginne in vs,2. Cor 3.5 vn­lesse God continued to make vs feele [Page 342] his grace, of the which wee haue a good certaintie in the supper: and therefore woe will be vnto vs, if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation. For the which cause we haue neede to bee well grounded in faith,1. Cor. 11.28. repentaunce and loue, that we may be partakers thereof. And because we cannot chuse, but knowe well ynough what weakenesse and feeblenesse there is in vs, and that wee haue not all that were requisite for vs,Io. 15.5. let vs pray to God to streng­then vs, and to aduance vs, and in­crease our faith and hope, which we haue to euerlasting life, let vs go thi­therwarde as fast as may be, and al­though we are not able to do it of our selues,Io. 16.23. yet if we pray vnto God in the name of his sonne, hee will not fayle to helpe vs.

230 Faith is the mouth of the soule whereby Christ is eaten.

THat faith is the mouth & means, whereby onely wee receaue and eate Christ to saluation: it may [Page 343] easily bee prooued by Christes owne wordes in the holy Scripture. For our Sauiour Christe vseth these wordes indifferently, and as of one force and signification. To beleeue in him, to eate him, to drinke him, to come vnto him, and doth attribute to euerie of these,Io. 6.29.33.35. one and the same effect. To beleeue in Christ is the proper worde, to eate Christ or to come vnto him are Metaphores and figuratiue speeches, but all of one force I am the bread of life (sayeth Christ) he that commeth to me shall not hunger,vers. 33. and he that beleeueth in mee, shall neuer thirst. He saith, hee that commeth to mee, shall not hun­ger therefore to come vnto Christ is to eat Christ. Againe he saith he that beleeueth in mee shall neuer thirst, therefore to beleeue in Christe is to drinke Christ. To eate and to drink, are meanes to take away hunger and thirst, but to come vnto Christ, and to beleeue in Christ (as Christ him­selfe saith) doth take away hunger & thirst, therfore to come vnto him, & to beleeue in him, is to eate him & drink him. Christ attributeth y^e same effects & fruits to thē which beleeue in him, [Page 344] that he doth to them that eate his bo­die and drinke his bloud: therefore by eating and drinking, he meaneth nothing but beleeuing. His wordes be these,vers. 54. Io 6. He that eateth my flesh and drinketh my bloud, hath eternall life, and I will rayse him vp at the last day. Againe he saieth in the same chapter: This is the will of my Fa­ther that sent me,vers. 40. that euery one that seeth the Sonne, and beleeueth on him, should haue eternall life, and I will raise him vppe at the last daye. Who seeth not heere, that Christ at­tributeth the same force to beleeuing, that in the other verse hee did to ea­ting and drinking, and therefore v­seth the wordes indifferently, as bee­ing of one meaning. Therefore by Christes owne wordes to beleeue in Christ, is to eate Christ.

230 Of the presence of Christ in the supper.

CHrist our Lord is indued with a true and natural humane bo­dy the truth & substance wherof is not taken away by the glorificatiō [Page 345] thereof, after the resurrection, as the holy scriptures and the articles of our faith do plainly declare,Ph. 2.7. Heb. 2.17 for they teach vs in expresse words that there is a diuine and humane nature of Christ, to be acknowledged and confessed in one and the same person, so that there bee no confusion made of the diuine & hu­mane natures of Christ, & neither of them taken away of vs For although Christ were then in heauen when hee liued vpon the earth and was in this life,Io. 5.17 and now also when he is gone vp into heauen,Ma. 28.29 Io. 14.18. is neuerthelesse present w^t the faithfull vntill the end of y^e world, yet the scriptures teach vs, that there­by it is not to be concluded that y^e hu­mane nature was then corporally in heauen, when it was fastned vpon the crosse, no more then it is now present vpon the earth when it is in heauen: & also that the vnity of person remay­ned vndeuided, because that the pro­perty of the natures remaining, cānot seuere or part the same. In the meane season it is known to al the faithfull y^t Christ together and vnseparable true God and man, suffered in that part, in y^t which he was subiect vnto suffering that is, in his flesh and bloud, and that [Page 346] he suffered nothing in that parte, in which he could not suffer, as namely in spirit or deity. Notwithstanding (because of the abiding properties of 2. natures) yet no man saith, y^t Christ is deuided into 2. persons: althought therefore Christ verye GOD and man, remain in one and the same per­son: It therefore followeth not, that the body of Christ, aswell as the di­uinity is in this earth, and in al pla­ces: for the humane nature reteyneth his property in Christ, therefore he is not corporally in, or with the bread: & yet neuertheles, we haue not a supper without Christ. For the same Christ which is corporally at the right hand of God, and according to his humane nature is not present in this earth:Act. 1.11. Mat. 26.11 y^e very same Christ wholly as the true son of righteousnesse, is present in the supper by his spirit, power, life, & working, I meane in the congregation of the faithful, & in their harts which ce­lebrate & receaue y^e supper with true faith.

231 Christ feedeth vs with his sub­stance.

OVr Lord Iesus Christ did not onely become mortall man like vnto vs in all things, (sinne only ex­cept,) to be a brother in deed to al thē that ioyne themselues to him in faith but also he norisheth vs with his sub­staunce, he is our head,Heb. 4.15 Io 8.55. Eph. 2.22. & 4.15. and we must draw our life from him, through the vertue of the holy ghost. He hath ge­uen vs a witnesse heereof in his holy supper, which we haue, as a most cer­taine pledge: and therefore as often as we come to this table, wee ought to be confirmed in this, that our lorde Iesus Christ is made one w^t vs, and y^t we can neuer be separated from him. That if he be rich we shal not need to feare pouerty, if he be strong, we shal not need to feare weakenes if he bee y^e righteousnes of God, we shal not need to feare our sins, if he be the wisdome of God,1. Cor. 1.30. & 24. & 2.7. we may boldly come vnto him to be made new creatures Moreouer our Lord Iesus Christ doth witnesse, that he receiueth vs to him, and will haue vs fed with his owne substance and therefore let vs bewarre that we come not to this table, vnlesse wee haue this remembraunce whereof the Apostle speaketh. the second to Tim. 2. [Page 348] For first of al this is required that we be instructed in the worde. And yet it is not enough for vs to be instructed, but it must be forcible in vs, and wee must consider y^t if we come to it daily it is a study to exercise our selus with all the daies of our life: & let vs take diligent heed, that we present not our selus to receaue the supper of our lord Iesus Christ, vnlesse we haue this be­fore our eyes,Ma. 11.19 & 17.30.31 &c. y^t is, vnles we behold y^e sonne of God, which made himself vt­terly of no reputation for vs, & suffe­red most shamefull reproch, and that he went down euen to the lowest and bottomlesse pit of damnation, and frō thence was exalted into glory, that in the end we might be receaued w^t him.

232 Against the reall presence in the Sacrament.

OVr Lorde Iesus Christ in his last supper gaue bread vnto his disciples, and bread he himself did eate, and not his owne body. For the eating of Christs body hath a pro­mise of remission of sinnes. Christ ea­ting the sacrament, had no remission [Page 349] of sins: therefore Christ did not eate his owne body. Furthermore we are taught in the scripture, that Christ is risen ascended into heauen,Ma. 26.28 Ma. 28.6 Luk. 24.6 and sit­teth on the right hand of the father, all the which is spoken of his natural body: therefore it is not on earth in­cluded in the sacrament. I came out from the father (saith Christ) & came into the worlde: againe; I leaue the world and go to the father: the which comming and going he ment of his naturall body,Io.. 16 28 therefore it is not now in the world. One selfe same nature, receaueth not in it selfe any thing that is contrary to it selfe, but the bodye of Christ is an humane nature distinct from the deity, and is a proper nature of it selfe: therefore it cannot receaue any thing that is contrary to that na­ture, and varieth from it self. But bo­dily to be present, & bodily to be absēt to be on earth and to be in heauen,Act. 3.21. & all at one present time, be things con­trary to the property of an human na­ture: therefore it cannot be said of the humane body of Christ that the selfe same body, is both in heauen and also in earth at one instant, either visiblye or inuisibly.

233 The wicked do not eate the body of Christ.

THe Doctors and teachers of the Romish church, among other their blasphemous errors and peruerse doctrines, do striue for, and perswade men to that carnall eating, in the sacrament: with which (as they themselues confesse) damnation may be ioyned. For they (directly against Christs owne words) do affirm, that the very wicked men and horrible sinners, as Iudas and such like, doe eate in the sacrament, the very reall and naturall body of Christ as fullye as Peter, or any other sainct of God, or other faithfull Christian hath done or doth. The which doctrine of theirs as it is reprochful to the body & bloud of Christ, so is it also plainly against that, which Christ himselfe teacheth in the 6.Ver. 56. of Iohn. For there hee sayeth thus, He that eateth my fleshe & drin­keth my bloud, abideth in me, and I in him. As the liuing father sent me, and I liue by the father, so he that ea­teth me, shall liue by me. But the wi­ked and naughty persons, abid not in Christ, nor liue by him, therefore sin­ful, [Page 351] wicked & faithlesse persons do not eate Christ nor drink his bloud.Ver. 54 In the same ch. Christ saith further, who soeuer eateth my fleshe and drinketh my bloud, hath eternal life, &c, But y^e wicked haue not eternal life by christ nor shalbe raised to life, but to eternal damnation: therefore it is a false and a wicked doctrine, that Iudas and such other naughty persons, do eate y^e very true, reall, and naturall body of Christ, for if they did,Io. 6.48. &c. then should they be pertakers of those benefitts which Christ (truth it selfe) promiseth to thē that eate him.

234 The agreement of the Popishe do­ctrine with the Apostles.

THe Doctrine of the Apostles is, that Christ is not onely God e­ternal with the father, but that he is man also,Phil. 2.7. Heb. 2.17 Act. 1.11 taking fleshe of y^e bles­sed virgine in al things like vnto vs, sin only excepted, and that in his hu­manity, he is now ascended into hea­uen & sitteth perpetually at the right hande of the Father. But the doc­trine of the Church of Rome, tel­leth vs that the humanitye of Christ, [Page 352] and his very naturall body and blood, are really and carnally not in heauen alone, but in ten thousand places also vpon the earth at one instant, y^e which property is peculier to God alone. For nothing but God can be in mo places but one at once, as the whole scrip­tures do declare. The doctrine of the Apostles is,Ro. 3.25. 1. Io. 2.1. Col. 1.20 that Christ is by GOD appointed to be our onely Mediator, reconciler, aduocate and intercessor, to make attonement between GOD and vs, so often as our sinnes shall seuere vs from him, and that to that ende he sitteth now at the right hande of GOD, that he may appeare before him for vs. But the popish doctrine putting Christe out of office, doeth teache, that we haue an infinite num­ber of mediators and intercessors, to procure vs fauour, and to make re­conciliation betwene God and vs:Act i0.43 Ier. 31.34. Rom. 3.25 Col. 1.14, we are taught by the Apostles that christ is our only redeemer and sauiour and by the price of his blood hath purcha­sed for vs, full and perfect remission of sin. But the Romish doctrine is, y^t we haue remission of sin not onelye by Christ, but by y^e merits & prayers of saintes. by masses pardōs by purgato­ry, [Page 353] & such like, matching the vaine de­uises of men, for the remission of our sins, with y^e bloud of the sonne of God y^e most excellent price of our redēpti­on. The Apostles teach vs that Christ is our onely high priest.He. 10.14. For euen ac­cording to the order of Melchiza­dech, that with once offering of him­selfe, hath made perfect for euer all them that be sanctified. But the Pa­pistes would make vs beleeue, that Christ hath a state of priesthood suc­ceeding him, which must dailie and continually, offer the very naturall body and bloud of Christ, to God the Father, for the remission of the sins of the quicke and of the dead.Io. 3.2. Io. 14.26. Io. 16.13. The doctrine of the Apostles is, that christ is the onely Maister and teacher of his church, and in his holy word hath deliuered vnto it all truth: but the church of Rome perswadeth men to beleeue, that Christ hath not deliue­red vnto vs all truth, but that there be many articles of necessitie to be beleeued which are not contained in the scripturs. We are further taught by the Apostles,1. Cor. 113 Eph. 5.23. that Christ is the onely head of his church, and the ru­ler and gouernour of the same: but [Page 354] the Papistes woulde perswade vs, that the Pope and his Successors are the heads of the church of Christ. So likewise the Apostles teach vs that Christ is the onely foundation and grounde of his Churche where­upon it resteth and is stayed:1. Cor. 3.11. and the Papistes teach vs, that Saint Peter and his successors bee the foundation of the Church, and that hell gates shall not preuayle against that Church that is builded vppon that foundation.

235 We are vtterly blinde by our nature.

CErtaine it is that all our sen­ses are so weake, that wee shall neuer be able to comprehende one worde of that which God spea­keth vnto vs, except he inlighten vs by his holy spirite. For the naturall man perceaueth not the things which are of God: they are too high and profounde for vs.1. Cor. 2.14. But whereof com­meth this default and blindnes, but from our owne corruption and wic­kednesse? For it is most certaine and [Page 355] true, that the veritie & truth of God in it selfe, and in his owne nature is easie ynough, it is not darke and obscure, but plaine to be vnderstood. And therefore if we will behaue our selues in such sorte, as that GOD may make vs to profitte in his word:Ps. 34.18. 1. Pet. 5.5. we must then be humble and obedi­ent and little in our owne eyes. For it is not for naught, that he promi­seth to teach and instruct such as are humble. Let vs not then trust to our owne wit. Let vs not come to the hearing of his word with such an hautinesse and presumption in vs,Io. 15.5. 2. Cor. 3.5. as to thinke wee are of sufficient capa­citie to iudge of that which shall bee sayde: but rather let vs desire of God, that he will open our eyes, that he will reach out his hande to leade vs: and let vs confesse, that wee are not of such dexteritie of wit, to pro­fitte vnder him in his schoole, except he bestowe it vpon vs. When this humilitie shalbe in vs, wee neede not doubt, but the worde of God shall be easie vnto vs, and that we shall know & vnderstande, whatsoeuer is therin deliuered vnto vs, necessarie for our saluation.

236 The word of God is of great vertue.

THe word of God is mighty in o­peration, that is to say, it hath in it force and vertue,Heb. 4.12. able to subdue all enimies, and bring vs in obedience vnto Christ. This vertue of the word S. Paule notably setteth out to the Corinthians, magnifiyng his A­postleship by this meanes:2. Cor. 10. our wea­pons (saith he) are strong by the po­wer of God, to cast downe holdes, wherewith we ouerthrow imagina­tions, and euerie high thing that is exālted againste the knowledge of God, and bring into captiuitie euery thought to the obedience of Christe, and haue ready vengeance against all disobedience, howsoeuer a man mag­nifie him selfe: or exalt him selfe, in which arrogancie of spirite hee see­meth (as it were) buried in sinne, and his heart hardened against the grace of God, yet let him heare this worde of God, and let it often fall into his eares,Ier. 3.29. for it is as the Prophet saith, a hammer which breaketh the stone in peeces, and is able in the power of [Page 357] God, to mollifie his heart: or if the sinner be suncken downe so deepe, that he will not rise, it will crush him downe deeper, that he may perish in sinne: and so God saith to his Pro­phet Ieremie: I will put my words into thy mouth, and it shall be as fire,Ier. 5.14. and this people shall be as wood, and it shall deuour them. And this is it S. Paule expresly witnesseth, to be the onely meanes to glorifie God, to preach the truth of his word vnto all: for so (saith hee) we are alwaies a sweet smelling sauour of Christ vnto God, as well in those that perishe, as in those that be saued,2. Cor. 2.16. to the one a sa­uour of life vnto life, to the other of death vnto death.

237 The cause why the worde of God is despised.

BEcause the word of God is sim­ple, and teacheth vs not high and excellent thinges in the o­pinion of the world: for this cause it is despised, and men make no ac­compt to follow the way which it tea­cheth: thinking it a great dishonour [Page 358] to be conformable to the same: and that they should be scarce woorthy to liue. Likewise men persecute, at all times those that followe it, as wic­ked, and esteeme them vnworthy of life. But those which despising the worde, seeke out thinges which are in price with the worlde, and follow them, are reputed honest men, and are placed alwayes in the most hono­rable place amonge worldlinges. Which is the cause that they thinke themselues to be in good estate, and of such force, as they shall neuer pe­rish. Wherein they deceaue them­selues,Deu. 4.6. Leu. 18.5. Mat. 22.32 Mar. 12.27. for seeing the worde of God is our wisedome and vnderstanding, and that he which doeth the thinges appointed by the same shal liue: it fo­loweth that without this wisedome there is nothing but death.

238 It is not for vs to knowe the times and seasons which the father hath put in his owne power.

BY the woorde of God wee are taught and instructed that the day of the Lorde shall come vp­on vs as a theefe in the night. When the light of the trueth is taken away when the heart of the good man of the house is at rest, and his eyes are darkened, that they cannot see: and all his sences drowned in worldlye pleasures. When wee care for no­thing that is godly, when we saye peace and rest: then will the sonne of man come to iudgement, then shall destruction sodainely fall vppon vs.Act. 1.7. 1. Thes. 5.2. Therefore let vs be readie for in the houre that wee thinke not, will the Sonne of man come. Of that daye and houre knoweth no man (sayeth our Sauiour Christ) no not the An­gelles which are in heauen,Mar. 13.32 neither the sonne himselfe but the Father.

What may wee thinke then of them that write Bookes and Almanackes, and say and teach expresly that such a yeare, and at such a time, Christe shall come, and with these speeches fraye and mocke the worlde? Let men know that they are but mortall, and that by nature they are vtter­ly blinde. God hath giuen vs know­ledge [Page 360] in measure: we can not know asmuch as we would. Let vs know that which is fitte for vs, and speake that that is lawfull to be spoken. Let vs thinke vpon the commandements of God to followe them: and not search into his workes,Luke. 21.25. Esa. 13.10 Eze. 32.7. Ioel. 2.31. & 3.15. to be curi­ous in them, for he that is curious in searching the maiestie of God, o­therwise then he hath reuealed in his word, shall be oppressed and confoun­ded by his glory. Thus much we may well know, that the Lorde will come, that all fleshe shall appeare before him: that the worlde, the heauen and the earth the Sunne and the Moone shall haue an end:Math. 24.29. & 42. that the day of the Lord shall come sodenly, as a theife in the night. This warning God hath giuen vs, that we should not be taken vnawares, but that we repent, and stand in readinesse continually wat­ching and praying euery minute of an houre, that we may be caught vp in­to the cloudes to meete our Redee­mer.

239 Of the second comming of Christ.

THe Sonne of God shall come downe with maiesty from hea­uen: the Trumpet of God shal sonnde, and be hearde from the one end of the heauen to the other: Then shall he be y^e iudge ouer al flesh. Then shall hee shewe himselfe to be king of kinges, & Lord of Lordes. Then shall he not come in humilitie, meekenesse and mercye: but with dread & terror of iudgement, and iustice. Not with 12. poore Apostles: but with so many thousande Angelles to attende vpon him. Not in the preaching of the gos­pel, and calling sinners to repentance but in the sound of a trumpet, wher­with all the corners of the earth shall be amazed. Then shall hee not saye, Come vnto me all ye that labour and are heauie loaden,Mat. 11.28 Mat. 15.24 and I will refresh you: I am sent to the lost sheepe of the house of Israell. He shall not say Fa­ther forgiue them, for they know not what they doe: but he will saye, you haue beene ashamed of mee and my worde before men: therefore now wil I be ashamed of you before my hea­uenly Father. Then shall they that despised the woorde of God, knowe what they despised: and the blasphe­mers [Page 362] shall reape the fruite of their blasphemy. Then the carelesse Shep­heard and idle Minister, which hath not to his power fedde the Lordes sheepe, but neglected them and left them at al aduentures: which folow­ing the lustes of his owne heart, hath betrayed his flocke, and giuen them to be a pray vnto the wolfe, shall re­ceaue a iust recompence for his trea­son. Then the aduterer, oppressour, and vsurer, shall haue their life layde open before them. They shall see him whome they pearced thorough.Reu. 1.7. They shall see his sworde readie drawne to slaye all his enemyes and shall fall downe for feare of him that sitteth vpon the throne. But the hearts of the righteous shall reioyce. They shall lift vp their heades, & see him in whom they haue trusted Then shall they say. This is the day which the Lorde hath made,Ps. 118.24 let vs reioyce & be glad in it. Let vs reioyce vnto the Lorde: let vs come before his face with praise, let vs sing loud vnto him with Psalmes. Such shalbe the state and countenance, & honor, & maiestie of our God, when he shal come down from heauen for our deliuerance.

240 Christ is the Apostle and high Priest of our profession.

IF we be Christians we must learn to professe no other teacher, nor no other Sauiour but Iesus Christ onely.1. Cor. 1.30. We must beleeue and also speake, that Christ is both our wisedome and our iustification: that his worde is ours, his doctrine is ours: his wisdome is ours: and that wee professe not one iot, or one title wherof he hath not beene an Apostle, vnto vs: and whosoeuer hee bee, that teacheth vs other thinges then what Christ hath taught vs al, he is not of our professiō, nor of our brotherhood: and more then this, wee are sure hee teacheth nothing but vaine illusions & imaginations of men: for all trea­sures of wisedome and true know­ledge are hid in Christ.Col. 2.3. Heb. 3.1. 2. cor. 4 4. Col. 1.15. And seeing it hath pleased him to be our Apostle, who is y^e son of God, the brightnes of his glorie, the ingrauen forme of his person, the heire of all thinges, the maker of heauen & earth, far greater then Angels: how vnthankful be we, [Page 364] if his doctrine be not our profession, and howe vnwise be we, if wee will change him eyther for any other, or else for all other. Whatsoeuer glo­rious names they bring of Fathers, Doctors, Counselles and such like bosting wordes, wee neither knowe them,Esay. 52.7 Mat. 7.23. nor their names: if they bee ministers of Christ vnto vs, their feete are beautifull, and their names are honorable: if they be their owne ministers, we knowe them not, nor all their glorie: if they saye, they be teachers, wee may well say againe, they are but Phariseis that will be called Rabby. Mat. 23.8. We haue no teachers but one, and that is Christ, and he is the Apostle of our profession.

241 The feare of God is true wisedome.

IF wee desire to fulfill the will of God duely and in such sort as our life may be agreeable vnto God: we must beare him all reuerence, and seeke to be vnder his hande,Deu. 6.13 &. 10.12. vnder his guide and direction: wee must seeke to doe him homage as our so­ueraigne [Page 365] King,Ioshua. 24 14. we must seeke to de­dicate our selues vnto him as our creator, wee must seeke to honour him as our Father. When this affe­ction and desire shall be in vs, then haue we the beginning of the whole lawe, and of all righteousnesse: and that is the cause why it is sayde,Pro. 1.7. that the true wisedome is the feare of God. And when we will knowe whe­ther we haue profited in the worde of God, we must examine our heartes to make the tryall thereof, to feele if we haue such a zeale and desire, that God bee honoured and glorified of vs. For if there bee such a feare in the heart, the fruites thereof will ap­peare, both in our handes, and in our feete, and in all the partes and mem­bers of our bodie. So that they which boast themselues of the feare of God, when their life is loosed to all wickednesse, their owne tongues tell them they lye, and they shewe full well, howe impudent and past shame they are, when they vaunt so much of the feare of God. To serue God aright, it behooueth that our heartes he wholy giuen ouer to him, it sufficeth not that in outwarde ap­pearance, [Page 366] wee haue all the vertue that a man might imagine, except such an affection, and inwarde de­sire of the heart goe before. The feare of God is no hidden and idle thing, although it be in the heart of men, yet must it appeare and shewe it selfe in their life. For it is the heart, whiche gouerneth both the handes, and the feete, and all the o­ther partes and members of our bo­die. Wee must therefore learne to shew by effect and experience, that we feare God, by ordering our whole life, according to his will.

242 The faithfull are more contented with a little, then the vngodly with their aboundance.

THe holy Ghoste by the mouth of Salomon willing to leade vs to sobrietie, contentation, softnesse and goodnesse, to reuerence and obedience towardes God, vnto peace,Pro. 16.8. vnitie and amitie, towardes our neighbours, teacheth vs that a little is better with quietnesse then great reuenewes without equitie. [Page 367] Wherein hee agreeth with the say­ing of the Prophet Dauid.Ps. 37.16. A small thing (sayeth he) that the righteous hath, is better then great riches of the vngodly. Abraham being in the lande of Canaan as a stranger, was not after outwarde appearaunce to be compared in worldly wealth with the Kinges and Princes of the earth: but the little hee had in re­spect of them, was better then their great aboundance: for he was con­tented and had ynough, and posses­sed in a sounde conscience, (without doing any wronge to any man) that which he had, and finally obteyned the great heauenly riches, which he looked for.Heb. 11.10 Contrarily the great men of the earth aspiring continu­ally vnto greater riches, hauing nei­ther contentation nor ynough, but hauing committed much wrong and violence, and beeing at continuall strife,Ge. 18.20. & 16.24. Eze. 16.49 Heb. 11.24 1. Kin. 17.10. in the ende perished most miserablye. Sodome is a fearefull example thereof. Moyses did so vnderstande it, when he denied to bee the sonne of Pharoes daughter. Elisha and the widowe which nou­rished him prooue it true. For the [Page 368] reproouing and condemning of wic­ked riches, we may bring examples out of Saint Luke.Luke. 12. & 16. And for the time present, wee may see, if wee haue eyes, that the poore which are contented with a little, liue more at their ease, then they which aspire vnto greater riches. For the poore worldlings and carnall minded men which thinke they serue for nothinge but to heape vp riches, are in a most miserable state: because that first of all they are neuer contented, but doe murmure and grudge, euen against God, who seeketh to kill them, as they imagine in their fantasie, and as by impaciencie they dare spue out. Secondly they liue in an euill cōscience: for being discōtented with their pouertie, they perswade them­selues that riches are common, and that they may take them where they finde them: and in deede where they are not seene, they pill, poule and steale what so euer they can meete withall.Luk. 12.15 Mat. 6.19. 2. Cor. 8.7. & 9.6. Wherefore let vs followe our Lorde take heede, and beware of couetousnesse: lette vs not laye our treasures vppon earth, but make our treasures in heauen: And as S. [Page 369] Paule teacheth vs,Heb. 13.5 let vs help the ne­cessity of the poore, and let our con­uersation be without couetousnes &c. Thus doing, wee shall possesse our goods in righteousnesse, the which as concerning our present purpose, con­sisteth in this, that we put our trust in the prouidence of God, and that wee be good and faithfull stewardes of the riches that hee hath committed vnto vs. In this manner whē we shal haue but a litle after the feeling of the flesh it shall better profit, then if we did o­therwise possesse great wealth. For they that are rich without righteous­nesse and equitye,Mar. 10.22.23. shall perishe with their goodes.

243 Three marks of a christian souldier.

IT is especially required of a christi­an souldier, to reioice in the mercy of God: to be feruent in prayer, & to geue thanks to God in all things: the heathens which haue no part in the kingdome of Christ, are thankful for their life and liberty, wealth, glorye and worldly prosperity: But Christi­ans ought to be thankfull in persecu­tion, [Page 370] in thraldome, in aduersity, in shame, in misery, and death it selfe. Who would think that a Lyon, which by nature is fierce and cruell shoulde yeeld forth hony?Iud. 14.8. yet Sampson found honye in the bodye of a Lyon: Io­nas was swallowed vp of a whale & yet not hurt.Ro. 8.28. We knowe (saith the A­postle) that al things worke together for the best vnto them that loue God. The Apost. reioiced in their persecu­tion that they were counted worthy to suffer rebuke for Christs sake. And P speaking of this perfection in y^e godly saith, we reioice vnder the hope of y^e glory of God:Ro. 5.2.3. Neither that onely, but also we reioyce in tribulation &c who hath not heard of the pacience of Iob his cattel were driuen away: his hou­ses consumed with fire:Iob. 1.21. his children slaine, his body striken with a scurffe his wife loathed him, and his freinds forsooke him And yet in all these mi­series he fretted not, but pacientlye susteining his aduersity, The Lorde (said he) hath geuen, & the Lord hath taken it blessed be the name of y^e lord. And again,Iob. 13. i5 though he slay me, yet wil I trust in him. What are wee then that are neither thankfull for riches, [Page 371] nor for health, nor for our pleasures, nor in the aboundance of all thinges? which abuse the good giftes of God, to dishonor him who hath geuen them vnto vs. The earth is the Lords, and all that therein is: the worlde and they that dwell therein. He openeth his hande and filleth all thinges li­uing with his blessing.Psa. 89.11 Ps. 145.16. Ia. 1.17. Col. 2.3. Let vs looke vp into the heauens, There is GOD the Father of lights, from whom eue­ry good and perfect gift commeth.

There is our redeemer Iesus Christ in whome are hid all the treasures of wisedome and knowledge. When we see how mercifully and aboundantlye the Lorde hath dealt with vs in thinges concerning this life: Let vs consider with our selues, howe many good men and faithfull seruaunts of GOD lacke the same, and haue not receaued these blessings in such mea­sure, as wee: In all these thinges GOD speaketh vnto vs, and shew­eth that hee is the giuer, and that we haue them at his handes, and there­fore that we vse them well, and not be vnthank­full.

244 We must not hide our talent in the grounde.

WHen we shall attaine vnto the light of the trueth through the might of Gods spirit, in any accep­table measure: we must not holde fast this treasure (as it were) lockt vp in a chest: But we must communicat the graces of God vnto others: & doe the best we can to draw on the miserable ignorant people, to the seruice of god: and to cary about with vs the doctrin to publish it to all men, when as it is cōmitted vnto vs as a treasure, & to bestow the gift which we haue recea­ued, vpon our neighbours, according to that measure of faith which GOD hath geuen vs.1. Pe. 4. i0 Psal. 119.171.172. Wee must not neglect those whom we might winne, but we must gather as much company to the Lord as we can. For we shal not need to feare that our blessing shalbe dimi­nished (as the case stādeth in an earth­ly inheritaunce,Ro. 14.29 the which when it is deuided into many partes, euery one hath but a little:) For as for the hea­uenly inheritaunce, we are very well assured that we lose nothing, neither [Page 373] diminish any part of our right, when we draw many of our neighbors, yea an infinite multitude, they al do en­crease our glory and ioy. When God calleth vs vnto him, he goeth not to worke by portions, as things either encrease or decrease in this worlde: but we shall haue so much, that (as I said before) our saluation shall bee so much the more encreased, and our glory augmented, when we haue gathe­red a multitude to our God,

245 How Sathan hath bewitched the Papists.

THe Diuell hath bene no lesse en­uious, and hath no lesse preuailed in these latter daies, then hee hath done in times past. For now also hath he made many men to set forth the i­maginations of their owne heartes, and hath bewitched many to followe their damnable waies, whereby the way of truth is blasphemed, and for their owne traditions, he hath made the word of the Lorde Iesus to be of none effect, this work hath he wroght (as we may see) among the Papistes. For whereas Christ hath taught vs [Page 374] to worshippe in spirit and trueth, to drinke the wine in the sacrament of his body and bloude,Io. 4.23 Ma. 26.27 1. Cor. 14.19. 1. Cor. 10 27. Heb. 13.3 to praye in a knowne tongue, to eate of any meats without scruple of conscience, to vse holy matrimony in all estates, as a remedy against sinne: yet as though Christ were no prophet vnto vs, they haue abrogated these his lawes, and made other contrary of their owne.

This our eies haue seene, and our ea­res haue heard, and whether they wil or no, they must needes confesse it: Yet notwithstanding they flatter themselues in a maruelous madnesse, and doing all thing contrary to the Lord Iesu, they say still they cannot erre: but they shall one day see and know, that Christ is the onely Pro­phet of the newe testament: and blessed be the Lorde, who hath made vs this day to beleeue it: and while yet the day of health and acceptable time is, to hearken onelye vnto him, and refuse all the vaine inuentions of men.

246 The doctrine of the Papistes repug­nant to the scriptures.

WE are taught by the Scrip­tures that Christ is ascended into heauen, and sitteth on the right hand of GOD the father, and from thence and no place els,Col, 3.1 he shall come to iudge the quick and the dead: yet contrary to this article of our faith, and contrary to the nature of Christs humanity, if we beeleeue not that Christ euen in his fleshe, is still in earth with vs, yea and that in a thousand places at once, the church of Rome wil pronounce vs detestable heretickes. The scripture teacheth that we haue redemptiō and iustifica­tion by faith in Christs bloud onely, without the helpe of our owne ver­tues and good workes. For S. Paule saith:Ro. 3.18 Therefore wee gather that a man is iustified by faithe without the deeds of the Law. And to the Ep. Ye are iustified by grace,Eph, 2.8.9 and that not of your selues, it is the gifte of God: not of woorkes leaste any man should bost. And yet if we beleue not that our workes do help vs to our iu­stification and remission of sins, the papists wil condemne vs as heretiks The Scriptures sayth, Thou shalt make thee no grauen image,Ex. 20.4. neither [Page 376] shalt thou bow downe to worship it. The church of Rome saith it is godly to haue the church ful of images, and to kneele downe before them, to sette vp candels vnto them, and with in­cense to honor them. The scriptures teach vs that Christ by once offering himselfe on the crosse, made perfecte for euer all them that be sanctified:He. i0. i4 & yet by the Church of Roome are they horrible heritickes, that say there is not dayly sacrifice propitiatory for our sinnes in their Masse. The scrip­ture saith in the vse of the Lords sup­per,Ma. 26.27 Drinke yee all of this. The Pa­pists say it is heresie to affirme that the laye people shoulde drinke of the Lords cuppe. Moreouer our Saui­our Christ instituted a sacramente of thankesgiuing (as he saieth) doe this in remembraunce of me. They make it a sacrifice propitiatorye for the quicke and the dead, hauing not one sillable of Gods word for the same.

Christe gaue breade, they say there is no breade. Christ gaue wyne, they saye, the substance of the wine is cleane vanished away.

Christ sayd when he gaue bread, this is my body, and when he gaue wine [Page 377] this is my bloud: they say when the one or the other is giuen, that it is both the bodie & bloud. I omit their mixing of diuerse corrupt doctrines, their vnfruitefull and dangerous ce­remonies. I omit y^t they haue made it a common marchandice, to buy [...] soules out of purgatorie, and how [...] they haue made of this heauenly my­sterie, a perpetuall matter of idola­trie, by leading the people in their e­leuations, to worship the creature, in steede of the creator. For if it should be throughly declared how they haue wrested and wroung the wordes of Christes institution, it might seeme to al men that haue the feare of God, very maruelous: but this which hath beene spoken may suffice.

247 The keyes of the kingdome of hea­uen are all one with the power of binding and loosing, of remit­ting and reteining sinnes.

AS God to teach Pharao what he would doe in Egypt by 7. yeeres of plentie, & 7. yeeres of famine, did vse two sundry dreames, of kine, and eares of corne, y^e surer to resolue him [Page 378] of his purpose in the same: so Christ, to teach vs what he doth for mankind in ordeyning the ministerie of the worde and Sacramentes, vseth two similitudes, the one of keies, the other of binding and loosing, that we may knowe the better the fruite and force of it. Touching the keyes: he spea­keth of heauen as of a house, where­into there is no entraunce for men, vnlesse the doore be opened.Mat. 16.19. Nowe we (all of Adams race) are shut out of heauen, as Adam our progenitor was out of Paradice, through our offences and sinnes. For no vncleane thing shall enter into it.Reu. 21.27. Io. 3.16. But God of his loue and fauour towardes vs, hath giuen vs his Sonne, his onely begotten Sonne, that whosoeuer be­leeueth in him, should not perish but haue eternall life, which is the inhe­ritance reserued in heauē for vs.1. Pet. 1.4. Ro. 10.14 We cannot beleeue vnlesse wee heare his word. We heare not his word vnlesse it be preached. Wherefore when God the father sent his sonne Christ, and Christ sent his Apostles,Luk. 4.18. Esay. 61.1 Mar. 16.15 Lu. 24.27. as his fa­ther sent him, to preach his worde to men, that they who repented and beleeued in Christ, should haue their [Page 379] sinnes forgiuen them: the faithlesse and vnrepentant should not be forgi­uen: then he gaue authoritie (as it were) to open heauen to the faithfull, and to shutte it, against the wicked. Which office (to shut and open) be­cause in mens houses it is exercised by keyes:2. Kin. 18.18. Esa. 22.22. & the stewarde of the house is said to haue the keye of it, to open it & to shut it: therefore Christ y^e prin­cipall steward of Gods house, is said to haue the keye of Dauid:Reu. 3.7. & he gaue his Apostles the keyes (as it were) of the kingdom of heauē, when he made thē his stewardes to shut out & to let in.1. Co. 4.1. Ro. 5.12. Ro. 6.23. Pro. 5.22. The other similitude of binding & loosing is to like effect. For we are al by nature y^e children of sin, & therfore of death. Nowe sins are in a manner the same to the soule, that cordes to y^e bodie: & the endlesse paynes of death, (that is,2. Pet. 2.4 1. Pet. 3.19. the wages of sinne) are like to chaines wherewith the wicked are bound in hell, as in prison. Frō these cordes of sin, & chaynes of death eter­nal, mē are loosed by christ, whē their sins be remitted: their sins are remit­ted, if they beleeue in him. If they be­leue not, their sins are reteined: whose sins are reteined, they cōtinue bound. [Page 380] For, he that beleeueth not shalbe condemned:Io. 3.18. he that beleeueth shalbe sa­ued. None shalbe cōdemned but they whose sins are reteined, to bind them with the chaynes of darknes: none sa­ued but they whose sins are remitted, and the cordes vnlosed by which they were holden.2. Co. 2.16 Wherefore sith the gos­pell is preached to this end, a sauour of life to life vnto beleeuers:Esay. 61.1 vnto the vnbeleeuers, a sauor of death to doth as we reade of Christ, that the Lord sent him to preach deliuerance to the captiues, and opening of prison to them that are bounde: in like sort his ministers whom he sent to preach it, are saide to binde and loose,Mat. 16.19 & 18.18. Io. 20.23. to retain and remit sinnes. So that both these kinds of speech, import the same that is signified by keyes. For to bind and to reteyne sinnes, is to shut: to loose, and to remit sinnes, is to open the kingdome of heauen.

248 There dwelleth no goodnesse at all in our flesh.

IT is the part of a good Christian and a wise man, to know himselfe: [Page 381] and to knowe the nature of this flesh which we beare about with vs, which fighteth alwayes so mightely against the spirite: to know the waywardnes of our heart, and the weakenes of our minde. But many (which neither knowe God nor thēselues) are so far frō this, y^t they thinke al their ability is of thēselues, y^t they haue iudgemēt, the light of reason, and the ordering of their owne ways, &c. But we must humble our selues vnder the mightie hande of God, and acknowledge that we are nothing.Ro. 7.18. We must confesse w^t S. Paule, I knowe that in me, that is to say, in my flesh dweleth no good. Our Sauiour Christ sayth,Io. 3.6. y^t which is borne of the flesh, is flesh: and that which is borne of the spirite,Gen. 8.21. is spi­rite. And God sayth, The imaginatiō of mans hart is euill from his youth. He hath made vs, & not we our selues he knoweth vs, and not we our selues. This is his saying, and his iudge­ment of vs, and this wee finde true. For our will is froward, and our vn­derstanding blinde. Therefore saith the Prophet, O Lorde, I know that the way of man is not in himself,Ier. 10.23. nei­ther is it in man to walke and direct [Page 382] his steppes. Salomon also sayeth, that the steppes of man are ruled by the Lord;Pro. 20.14 how can a man then vnder­stand his owne way? S. Paul con­fesseth to the Corinthians,2. Co. 3.5. that he is not sufficient of himselfe to thinke a­ny thing as of himselfe: but that his sufficiencie is in God. Without mee (sayth Christ) ye can do nothing.Io. 15.5. It is God that worketh in you both the will & the deede, euen of his good ple­sure It is god y^e disposeth our goings & turneth our hearts,Phil. 2.13. as seemeth best vnto him. He is able to make of the stones in the streete children vnto A­braham.Mat. 3.9. The consideration whereof ought to leade vs to seeke helpe and comfort by continuall prayer at the hande of God.Col. 4.2.

249 The flesh lusteth contrary to the spirite and the spirite con­trarie to the flesh.

WHen the spirite seeketh wholy to obey God, the flesh withall his might rebelieth against the same: in so much that the godly man, who onely seeketh the glorie of [Page 383] God, is constrayned to abide manye assaults of the flesh & the deuill. The flesh flyeth the crosse, and desireth ra­ther ease and pleasure, and seeketh by all meanes to withdraw a man from the obedience of God The fleshe (as Saint Paule sayth) lusteth contrary to the spirite,Gal. 1.17. and the spirite contrary to the flesh: these are contrary one to another, so that yee cannot doe what ye would. The flesh sayeth they that speake the trueth shall haue many e­nemies: but they that can dissemble shall easily enioy the fauour of men. But the spirite sayth,Iam. 4.4. He that wilbe a friend of this worlde, is an enemie vnto God. The flesh saith, to confesse Christ before men is not w^tout daun­ger. The spirit saith.Mat. 10.32 He that acknow­ledgeth me before men: him wil I ac­knowledge before my father which is in heauen. The flesh saith, take heede how thou speake of y^e gospel of Christ for if thou be cast into prison for the same, how canst thou defēd thy cause? The spirite sayth,Mat. 10.19 Mar. 13.11. Lu. 12.11. when they deliuer you vp take no thought, how or what ye shall speake: for it shalbe giuen you in that houre, what ye shall say. The fleshe sayeth, it is a harde thinge to [Page 384] fall into y^e hands of men: The spirit saith it is a horrible thing to fall into the hand of God.He. 10.31. The flesh saith let a man looke well alwaies to himselfe: The spirit saith, he w^c loueth his life shal lose it.Io. 12.25. The flesh saith, it is plea­sant to enioy y^e pleasures of the world and lustes of the heart, & it is paine to mortify and kill them: The spirit saith.Luc. 6.24. Wo be to you that are rich, for ye haue receaued your consolation. Wo be to you that are ful, for ye shall hunger, Woe bee to you that nowe laugh, for yee shall waile and weepe. The flesh saith, he is a wise man, and like to come to preferment, that will seeke to please God and man: The spirit saieth, No man can serue two Maisters. And againe, If I should please men,Mat. 6.24. Gal. 1.20. I were not the seruant of Christ. For if any man loue this Worlde, the loue of the Father,1. Io. 2.15. is not in him.