THE FAITH OF THE Church Militant, Most effectually described in this exposition of the 84. Psalm, by that reverend Pastor, and public Professor of God's word, in the famous university of Haffine in Denmark, NICHOLAS HEMMINGIUS. A treatise written as to the instruction of the ignorant in the grounds of religion, so to the confutation of the jews, the Turks, Atheists, Papists, Heretics▪ and all other adversaries of the truth whatsoever. Translated out of Latin into English, etc. by THOMAS ROGERS. AT LONDON, Printed by H. Middleton for Andrew Maunsel. ANNO. 1581. ❧ To the right honourable, and virtuous Lady, the Comitisse of Sussex, etc. Grace and favour both with God and man. INfinite, and unspeakable are the benefits of our God to us ward, right honourable, among which his gracious & miraculous revealing of the eternal truth from time to time, is, as diligently, so gratefully to be recorded. For many, and those mighty adversaries hath it had in all ages. Satan the prince of darkness in Paradise; Kaine with his posterity before the flood; after the drowning of the world Cham and his seed until the promise unto Abraham; from that time until the Law was delivered by Moses, the Ismaelites, the Chaldeans, the Persians, the Egyptians blemished, and to their powers banished the same. In the time of Ahab through the priests of Baal, 1. Kings. 1●. 21. 22. etc. and the false prophets; in the time of Nebuchad-nezzar through extreme captivity; 1. King. 22. 6. and in our saviours time what through the tyranny of wicked Magistrates, and through the heresies of ungodly teachers, small tokens of this truth in the world could be seen of man. Furthermore, consider we the time after our saviours death when the Apostles yet flourished; & the ages after that until this very day, and we shall find that very fiercely it hath been assaulted; and is come unto our hands with no small ado. For in the Apostles time Simon, Act. 8, 9 10 etc. and Elymas sorcerers; false-apostles, and false brethren (whereof some at Coloss●, Act. 13, 8. 9 etc. gave out that the traditions of men were necessarily to be observed; that the superstitious affliction of the body was a religious serving of God; Coloss. 2. that differences should be set between meats, and drinks, and da●es, according to the jewish custom; and that the son of God, Christ, was not the worker of man's salvation, but that by Angels we have an open access prepared unto the Father: others at jerusalem, Acts 15. taught that circumcision was so behooveful unto salvation, that unless men were circumcised it was unpossible for them to be saved; and that freely, or by faith alone we are not justified, but by works also; others, at Corinth, were of opinion that there was no resurrection at all; others, that it is already past, 1. Cor. 15. as Hymeneus, and Philetus: and others, (to o●it the ungodly opinions both of those which inveighed against Magistrates, 2. Tim. 2, 17. 18. whom Peter and Jude wrote against, and of those which mingled the truth with vane fables, 2. Pet. 2, 10. and genealogies, as many did in Asia, and in Crete, Jude, ver. 8. and of those who thought how such as believed might live as they would in all licentiousness, 1. Tim. 1, 34 forsomuch as freely without good works they were justified, Tit. 3, 8. 9 which imps of Satan by the Epistle of Jude are worthily confuted, Jude, vers 4, and finally of Antichrist then arising in his members) utterly denied Christ, 2. Thess. 2. 3. 4. etc. yea and God too, Jude ver. 4. as Atheists) did what in them was to seduce men from this truth. These being dead, others arose, both in number more plentifully; & for their abominable errors more hurtfully to the Church of Christ. As under the Emperor Adrianus, the Gnostikes, a pestilent company whereof some were called Barborians, some Barbolites, some Cod ●ans, some Stratio tikes, some Phibionites, & some Zacheans; under Antoninus Pius not only the Valentinians, of whom did spring the N●asinors, the Phenionites, the Setheans, the Kainites, the Orphites, the Antitactars', and others: but also the Marcionites, the Cerdomtes, the Eucratites, and Hydroparactites, with the severians; under Antoninus Verus the montanists, the Cataphrygians, the Artotyrits; under Philip the Ariabans, and Helchesaits, the novatians, and catharan's under Decius; under Gallus the Noetians; Patripassians, Hermogenians, the Millenaries, and the Nepotians, under Galienus the Samosatenians, under Probus the manichees etc., the cursed errors of all which I mind not either for brevity, or for modesty sake to recite. To conclude, so did the seed of heresies in a short space of time take root, that Augustine in a certain place confesseth how in his days they were grown unto fourscore and eight principal, famous, and several sects. Which enemies to this truth decreased not, but daily more and more forcibly increased in such wise, that their errors were neither in corners taught, nor defended by a few, private, and obscure fellows, as many of the former; but both publicly professed over the whole world, and also stiffly maintained against all men by the greatest tyrants that ever governed, I mean the Pope, and the Turk, whereof this by force, and he by fraud, and both most wretchedly for these 900. years have desperately addicted themselves to the utter abolishing of this eternal truth. But all in vane. For as God in times passed raised up against Kaine, Habel; against Cham, Sem; against the Ismaelites, the Israelites, Abraham against the Chaldeans; joseph against the Egyptians; against the Priests of Baal, Elias; Micheas against the false Prophets; Daniel, and his fellows against Nebuchad-nezzar, Christ against the pharisees &c: Philip and Peter against Simon Magus, Paul against Elymas, the disciples of Christ against false-apostles, against heretics (to say nothing at this time of the blessed Martyrs which unto the death stuck unto this truth) Irenaeus, Cyril, Tertullian, Augustine, and other Godly fathers, by whose learning, zeal, and constancy the truth maugre the heads of all adversaries was maintained: So he hath, & daily doth stir up his servants to withstand them. How the one, D. Chytraeus Ora▪ de sta●● Eccles. namely the Turk, prevaileth over this truth, not only the manifold companies of Christians in Grecia, Hoc tempore in Graecia Asia, Africa etc. Mysia, Bulgaria, Thracia, Russia, Muscovia &c. but also the Patriarches of Byzantie; of Alexandria, of Antioch, & of jerusalem, all which are Christians; & the public service of Christians day by day, in more than twenty temples, even in the chiefest ci●●e of his empire, at this very instant, all which countries & persons notwithstanding being tributary unto the Turks, do witness. And how the other, I mean the Pope his holiness doth prosper, by the present state of England, of Scotland, of Germany, France, Denmark, Bohemia, besides other nations and kingdoms, for all his bloody inquisition in Spain, and Massacres in France, and murders in Scotland, and wars in the low countries, and rebellions in Ireland, and conspiracies in England, it is apparent to the view of the whole world. Whereby it may be gathered that great is the truth, and it will prevail. It is the parts therefore of us which are partakers of this truth, first to be thankful unto almighty God for preserving the same from perishing; for gathering to himself a Church wherein his truth is sounded, and shown from age to age; and for admitting us into that company, which both in this world do profess his Name, and in the world to come shall everlastingly extol his goodness. And secondly it is our duties by all the gifts and means which God hath imparted upon us to advance, and promote this truth. Which they among others do worthily that by preaching; but they, as I think, best of all perform, which by writing publish, & spread-abroad the same, and that not only because for the time present they do greatly profit, but especially for that they provide both for the instruction, and comfirmation of the posterity to come. For books will teach, and strengthen, & testify, and confute when men happily cannot. In which respect we are much beholding to the Prophets, much to the Apostles, to the Fathers much, and much to the Godly learned of our age. For by their books and writings we know the truth, which otherwise smally, or not so perfectly could be understood. Of which truth I do now present unto your Honour, noble Comitisse, a most singular description, drawn out of the pure fountanes of God's holy word, and to the overthrow of all adversaries of the same, whether they be jews, Turks, Papists, Atheists, or whatsoever heretics, written in the Latin tongue by that learned, and painful Pastor in the Church of Christ at this day, Nicholas Hemmingius, public professor of divinity at Haffine à famous University in Denmark. Which treatise I have translated into English for these causes. One is, that the ignorant sort of people may see, how Protestants are not so, as the Papists give out, at variance among themselves. For this work, with infinite other good books of foreign writers in our English tongue, doth show, that touching the substance of Religion we vary not, neither will by God's grace, though Satan gladly would bring it so to pass. ●nother is, that it may be known from time to time that the Religion which all the Protestants in the world do maintain, is not a service of God newly found-out by Luther, Melancton, Caluine, and others, as the Papists untruly report; but is very ancient, and grounded altogether upon God's holy word. For this truth here described, is builded not upon the weak intentions of man, but upon the holy scriptures, as may easily appear. The third, that it may be more known, and common then hitherto it hath been. For this is proper to true Religion, which thing is not proper either to Popery, or to any sect of heretics, that the more it is known, the more it is desired; & the more common, the more commended. The last is, seeing how good Christians do both studiously read, and also gratefully accept good Books in our vulgar tongue at this day, to give them an occasion, when either for the ignorance, negligence, or Non residence of their Pastors, or for other causes they can not hear the word preached, to inflame their zeals by the reading of this Book, which in all respects is so necessary and singular, as in mine opinion, though there be many good, yet but few better Books. And that it may be read with more pleasure, and understood with more ease. I have not only illustrated the same with the places of Scripture, but also divided the Book into Chapters, the one showeth the integrity of the doctrine, and the other openeth the excellency of the method. And these my labours I am bold now to publish under your name, Noble Comitisse, moved thereunto partly by the good report generally given of your Honour, as one which maketh no small account both of Christian religion, and of them, who are christianly religious; and partly by that favour which myself have found at your hands, the which I beseech your goodness, accept well in worth. God almighty, even for his sons sake, confirm your Ladyship in that truth until your lives end, whereof now you are not, neither need to be ashamed; and grant to your Honour, and to the Right Honourable your husband, both the perfect felicity of this life to your hearts desire, and in the world to come those things which he hath prepared for such as unfeignedly do love him, Amen. The fourth of November, Anno 1581. At your honours commandment Thomas Rogers. ¶ TO THE Honourable, and for wisdom, godliness, and virtue, the renowned Lord, Peter Ox, Lord of Gisselfelde, Master of the Palace both of the King, and also of the Kingdom of Denmark, etc. his most gracious Lord and worthy patron, NICHOLAS HEMMINGIUS, wisheth all peace, safety, and prosperity in his godly enterprises. how great the darkness of man's mind is concerning God, and his providence, right Honourable, not only the infinite sects in a manner of Philosophers; but also the lamentable security of very many men, who by their life and conversation, do show that either they acknowledge no God at all, or think that God (as it is in Homer) doth so dallie-out the time among I know not what Ethiopians, that he hath no leisure to see unto the state of mankind, do witness. Such is the darkness, & the vanity of men is such, ever since the fall of our first Parents, and mightily hath it been confirmed, partly through evil education, & partly by the examples of those, who do seem to excel others both in wisdom and virtue. This loathsome darkness none other way can be depelled, than by the torch of god his world. Hitherto k that question and answer of David; Psal. 119. 9 Wherewith shall a young man redress his way? Pro. 22. 6. In taking heed to thy word. Now seeing that as youthiss, such is age, as Solomon saith, it followeth, that without the word of God which is the only remedy for wickedness, the whole life of man, is altogether unclean. And that uncleaneness which cleaveth in all men, until it be through God his word washed-awaie, is not so much a bodily, as a spiritual & inward blot, consisting of many parts. Whereof the first (which is the spring of others) is the ignorance both of the truth and of goodness; & is compared unto gross darkness, and unto blindness, whereby the whole soul of man, as it were an ugly monster, gropeth in the dark. The second is, to have an erroneous opinion of heavenly matters; & to embrace and love the same as the most evident truth. As many Philosophers, and heretics had, who by stiff maintaining opinions touching heavenly mysteries, rushed-headlong into damnation. Than which nothing could be more lamentable. The third is, in thought to yield unto wicked affections. For as the mind is wickedly informed: So the affection of the mind, raised-up by sinister judgement, is carried-awaie into that which is worst. The fourth is, to consent unto sin: after which ensueth an horrible swarm of all manner wickedness (as Paul in his first chapter unto the Romans disputeth) until man be utterly drowned in everlasting misery. From these lamentable spots the soul of man is purged by the clear fountanes of our Saviour, Effects of God's word. that is by the word of God. Touching the efficacy of which word of God, Psal. 19 7. 8. David speaketh to this effect: The Law of the Lord is undefiled, refreshing the souls; The testimony of the Lord is sure, and giveth wisdom unto the simple; The statutes of the Lord be right, and rejoice the heart; The commandment of the Lord is pure, and giveth light unto the eyes. This commendation of God's word, although it be but brief, if you respect the words; yet is it very large, if you consider the lessons, and consolations comprised in the same. Which commendation may of right be opposed against all the furious judgements of Epicures, Politians, Hypocrites, and sycophants. The parts of which commendation are eight, all marvelously discerning between the word of God, & philosophical or human doctrines. The first; saith he, The Law of the Lord is undefiled, that is, the word of God both in itself is pure, as that which proceedeth from God himself the most pure fountain; and also maketh those to be pure, who give credit thereunto. But man's doctrine, seem it never so neat, and so clear, yet is it not in all respects clean, neither can it make men clean. The Philosophy of Socrates, so beautified by Plato, may seem of right before all other Philosophical doctrines, to be the best. (For it containeth very many good & right sentences concerning God his providence, and end of man:) yet is it foully defiled, when Plato by laws alloweth an unclean community: and by deed confirmeth more horrible wickedness, than is of us to be uttered. And therefore both Socrates & Plato when they endeavour of one side to purge the soul of man, on the other they defile the same with an abominable wickedness. But the word of God, or the sound of the Gospel, as it is in all respects pure: so it maketh the soul of him, who by a lively faith embraceth the Gospel, pure and perfect; it delivereth him from erroneous opinions; it replenisheth him with sound judgement; and by the Spirit of Christ raiseth-up pure affections to which when the will doth assent the actions both internal & outward, as most clear rivers from a most pure fountain, do issue-out. The second, It refresheth the souls, saith David. The souls of men are withered with a most grievous thirst, neither can they be comforted or refreshed before they have drunk of the healthful springs of Israel, which is the word of the Gospel. For the conscience of sin doth evermore augment the thirst, which nothing but the liquor of the Gospel doth mitigate or take-awaie. Of this water the Prophet Zechariah speaketh, when he saith: And in that day shall there waters of life go-out from jerusalem, Zech. 14, 8. that is the word of the gospel which is, that to the soul of man, which the most fresh and clear water is to him that thirsteth. Of this speaketh our Lord in the fourth of john: whosoever drinketh of the water that I shall give him, joh. 4, 14. shall never be more a thirst: but the water that I shall give him, shallbe in him à well of water, springing-up into everlasting life. The third, The testimony of the Lord is sure, that is, the word of god is no deceitful testimony concerning the will of god to man-ward. For, as the voice of the law doth witness that God without respect both of persons, & of nations, will throw together with the devils his enemies, all obstinate & impenitent sinners into everlasting darkness, & torments: So the voice of the gospel doth testify how God, for his Son's sake, will receive all men, be they never so egregious sinners, into his favour again, that the●e may be numbered among the heirs of eternal blessedness, if so be that they believe the gospel, and with a lively faith rest upon the Son of God, who hath given himself a ransom for the sins of the world. In respect of this unchangeable rule of God his will commended to us in his word, the word of God is called, Sure, & the word of the gospel, joh. 8, 32. Truth; as when it is said, The truth shall make you free. For the gospel, which is the word of truth, doth offer Christ the deliverer, of whom it is written, 36. If the son shall make you free, ye shallbe free indeed The 4. it giveth wisdom unto the simple. The wise men of this world know nothing of God his will as they should; they understand not thoroughly his works, which are, to recite the chief, his wisdom in creating of man; his justice in the fall of man; his mercy in repairing of man, his merciful goodness in converting of a sinner; they are ignorant of the difference between the household of God and other sects; they are ignorant of the way both to avoid eternal misery, and to obtain everlasting happiness; and they be ignorant of the manner how to serve God, which for the most part doth consist in the fear of God, whose wisdom is infinite. But even simple ones through the sound of the gospel attain this wisdom: whereas the greatest, and most mighty of the world do miserably overthrow themselves by their self wisdom. For the word of the Lord spoken by the Prophet Iremiah shall stand for ever: jere. 8. 9 They have rejected the word of the Lord, and what wisdom is in them? The fift, The statutes of the Lord be right. This saying is to be opposed against the destinies feigned out of Zeno his school. For it giveth to understand how God is no accepter of persons, bu● indifferent to all according to the rule of his decree. He will doubtless the salvation of all men, but through the knowledge of the truth. As it is written, 1. Tim. 2. 4. (God) he will have all men shallbe saved, and come unto the knowledge of the truth. He will also that all impenitent persons, without respect of any, shall utterly perish. The sixth, They rejoice the heart. This effect of the Gospel is the chiefest good thing which can betide mankind in this life. No doctrine of man can tell how to heal the wounds of conscience. For he which is guilty in his mind of any grievous crime carrieth about with him day & night a witness and an accusing conscience, which can be helped by no Philosophy at al. But the sound only of the gospel it is that apply the good plaster, and the most present remedy to the wounded conscience while it testifieth how Christ died for our sins, Rom. 4, 25. and is risen-againe for our justification; Rom. 10, 4. how Christ is the end of the Law for righteousness unto every one that believeth; Mat. 11, 28. And how Christ calleth those which labour unto himself, as unto the Physician, to which he promiseth help, and that gratis. For he as Augustine both godly and rightly doth say, hath made our offences his offences, that his righteousness might be our righteousness. So that when our consciences be sprinkled with the blood of Christ, as they are when we believe in him, then are they purified, Psal, 84. ●. whereof a wonderful joy of heart doth ensue. that with David we may say, Mine heart and my flesh do rejoice in the living God. The seventh, The commandment of the Lord is pure. This is to be opposed to the Papists, who by certain devilish subtleties, do entangle the word of God, thereby to terrify men from the reading of the same. They say the letter, that is, as they falsely expound it, the literal or grammatical sense, whereas for all that, it is most true, doth kill; and the spirit that is the allegorical interpretation approved of the Pope, doth quicken. But the holy Ghost here by David doth affirm the contrary, while it pronounceth the word of God to be clear, bright, and pure: which indeed is very true as touching those things belonging unto the foundation of Christianity, & be altogether necessary unto salvation. The eight, It giveth light unto the eyes. This decareth how man's nature without the word of God enlightening is altogether blind, as that which carrieth-about with it darkness, to wit doubting of God, carnal security, distrust, false prayer of the mind doubting, and flying from the Lord with infinite other motions swerving from the law of God. But the world perceiveth not this blindness, but rather hath it in admiration, and price for the small shadow of outward discipline whereas the Church admonished by the voice of God his word, doth acknowledge and bewail her offences, and beggeth of God new light, righteousness, and life. In this prayer and meditation of the Gospel, the eyes of the mind be more and more enlightened, so that the Son of righteousness itself, even Christ doth gloriously arise in their hearts; by whose brightness we are led from endless misery unto eternal life and blesseenesse. David casting an eye unto this most comfortable fruit of God his word, not without good cause cried-out in this very Psalm on this wise: Psa. 19, 10. Moore to be desired (is the Law of God) than gold, yea than much fine gold; Sweeter also than honey, and the honey comb. Psa. 119, 14 And in an other Psalm, I have had as great delight in the way of thy testimonies, as in all riches. Here he runneth feeling the burden of his sins, that he may be unloaden of them, as it is in a certain Psalm, Out of the deep place have I called unto thee, Psa. 130, 1. o Lord, etc. Hereunto in his troubles he betaketh himself, according unto this sentence, In mine affliction it is my comfort, that this word doth quicken me. In prosperity also he flieth here unto: Psa. 119, 32 I will run, saith he, the way of thy commandments, when thou shalt enlarge mine heart. At his need it counseleth him, Psa. 119, 24 as in these words, Thy testimonies are my delight and my counsellors; In matters of great importance with Kings, and mighty men of the world, it ministereth wisdom unto him, so saith David; Psa. 119, 46 I will speak of thy testimonies before Kings, and will not be ashamed. Aainst the stumbling block of the cross, it strengtheneth him from falling, when he considereth the prosperity of the ungodly; My feet were almost gone; Psal. 73, 2. 3. 16. 17. 18. my steps had well-near slipped. For I fretted at the foolish, when I saw the prosperity of the wicked etc. Then thought I to know this, but it was too painful for me, until I went into the Sanctuary of God, then understood I their end. Surely thou hast set them in slippery places, and castest them down into desolation. At the point of death he seeketh life from thence, Psa. 119, 93. as witness these words, I will never forget thy precepts; for by them thou haste quickened me. Psa. 119, 89 O Lord, thy word endureth for ever in heaven. Because life and happiness promised by the word, shall endure for ever. To be brief, out of this word David learneth the manner both how to escape everlasting misery, and also to obtain the eternal felicity & blessedness, whereunto man at the first was created, and afterward redeemed by Christ. Seeing now the purity, the necessity, the commodity, the glory, and the fruit of God his word is so great, and so sweet, that it can join us to God, the sovereign good thing, in whom, we shall everlastingly be blessed, at what time as we have attained the end of our condition; doubtless they highly are to be commended which bestow a portion of their goods and riches to the maintenance and propagation of God's word in the Church. For they do well consider that this end to all and every man according to his condition and state, is proposed, namely to advance the glory of God. Which thing they before others, do best accomplish, who study to uphold the ministery of the word in schools, and temples. Now what diligence you, noble Sir, have bestowed on this behalf, many do know and they confess, whom at this day you liberally bring-up both in this University, and also in other foreign schools, to the end that in these Churches of Denmark there may be fit ministers from time to time, which may sounde-foorth the pure doctrine of the Gospel. And assuredly this is truly to love our country, not only while we live to adorn the same: but after we are dead also to leave it the better to our posterity. Wise men do greatly commend the Attic oath, in which, these words among other were, I will fight both for religious, & for profane causes, and that alone and with others; and will leave my country not the worse; but the better and more ample to the posterity. How much more are we bound so to do, that are counted the Citizens of the Church of Christ, the most noble country of the righteous, whose honour is more glorious, than was that of Athens, which the Turks now possess. And therefore à far greater glory it is to leave this most worthy country, I mean the Church of God, not the worse, but the better, and amplified to posterities: which they do, who by their wealth do maintain, and promote the studies of true doctrine, & of good arts. Such an endeavour was in David, when in a song he said how he loved his country because of the Church that was therein. Because of the house of the Lord, Psa. 122, 9 saith he, I will procure thy wealth. This house which is the Church of God, he preferred before the most glorious Palaties of earthly Princes, Psal. 84, 10 when he said, A day in thy courts is better than a thousand otherwhere. I had rather be a doorkeeper in the House of my God, than to dwell in the Tabernacles of wickedness. Which Psalm, whereout these words are taken, because it containeth a notable commendation of God his Church, stirreth-up unto the love of the word; layeth before our eyes the benefits; depainteth the glory of the Church; and showeth the scope proponed thereunto, which is eternal blessedness, I thought good the last year publicly in our school to expound the same, thereby to invite the youth unto the love, reading, and meditating of the heavenly word, which is as a burning torch to guide us in this darkness into the wonderful light of God, and unto eternal life. Now the cause that emboldened me to dedicate this mine Enarration, written the year immediately passed upon the 84. Psalm, unto your Honour, was not only the great and singular good will you bear toward learning & littered men generally, which I desire that the whole world should know; but also your benefits conferred upon me and mine particularly, for which I thought good to give some token of a grateful mind to your Honour. The which I earnestly beseech you, to accept in in good part. If the quantity of our work be only respected, I know well it is far unmeet for your Magnificence: but if the mind of the giver, and the argument of the matter be weighed, I think no man will find fault with me for this my dedication. Wherefore, regard these things, my good Lord, and as hitherto I have had, so hereafter let me not want your favour; and for myself I will endeavour to be worthy of the same. Thus far you well both in mind and body, together with your wise the L. Metta Rosenkrantz that most noble and chaste woman; daughter of the right honourable Sir Olaus Rosenkrantz Knight, Lord of walo, sometime a most prudent Senator, of this Kingdom of Denmark, à man both for justice, uprightness, liberality, clemency, humanity, courtesy, and many more virtues everlastingly as to be remembered, so to be praised. From our study this 25. of March, in the year 1569. Which from the creation of the world is the 5539. year, whereby it is manifest that we are fallen into the last part of the age of the world, signified by the sixth day of the creation of things. For seeing six thousand years, whereby the world's age, according unto the tradition of the house of Elias, is measured, do answer to six days of the creation (for a thousand years before God are as one day, 2. Pet. 3, ●. ) and of the sixth thousand 539. years be passed-awaie; it is evident that we are lighten into the afternoon tied of the last day of the world. Which time doubtless aught of right to put us in mind of greater watchfulness, especially seeing that after the most bright Sun of the glorious Gospel, (and that at the very noon of the last day of this world, at which time the doctrine of the Church was by Luther, Philip, and other godly and learned men, purged) the night and darkness is nigh at hand. And therefore earnestly from the heart with the disciples of the Lord let us pray, The night doth come, forsake us not, o Christ, we humbly pray; Ne suffer thou thy glorious light To darken, or decay. And listen we unto the Prophet, jere. 13, 16. which saith, Give glory to the Lord your God before he bring darkness, and ere ever your feet stumble in the dark mountains. The Lord keep us in true godliness, that at the length that long wished Sabbaoth which we looke-for, may be seen of us unto our welfare, bliss, and everlasting rest, through Christ our only mediator, to whom with the Father, and the holy spirit be all praise, honour, and glory for ever & ever, Amen. AN ANTITHESIS Between the vane glory of the world, and the true glory of the faithful. CAPNION. The worldly pomp by proof I find Doth fleet and come like snow by wind. Why trust ye then in vanity? HEMMINGIUS. The godly joy doth aye endure, And as the Liban tree is sure. Then trust we in the Deity. PSALM 84. 1 O Lord of hosts, how amiable are thy tabernacles! 2 My soul longeth, yea, & fainteth for the courts of the Lord; mine heart, and my flesh have rejoiced in the living God. 3 For the sparrow hath found an house; and the swallow a nest for herself, where she may lay her young: even thine altars, o Lord of hosts, my King, and my God. 4 Blessed are they which dwell in thine house, evermore they will praise thee. 5 Blessed is the man, whose strength is in thee, and in whose heart be thy ways. 6 Who goeth by the vale of tears, and diggeth a well: doubtless with blessings shall the teacher be crowned. 7 They go from strength to strength, that God in Zion may appear. 8 O Lord God of hosts hear my prayer: hearken, o God of Jacob. 9 Behold, o God our protector; and look upon the face of thine Anointed. 10 For a day in thy courts is better than a thousand else where: I had rather be of no reputation in the house of my God, than to dwell in the tabernacles of the ungodly. 11 Because the Lord God is a sun, and shield: the Lord will give grace and glory: & no good thing will he deprive them of, which walk innocently. 12 O Lord of hosts, blessed is the man which trusteth in thee. CHAP. 1. The argument, disposition, occasion, and auctor of this 84. Psalm. THis Psalm containeth a singular commendation of the Church of God; The argument. the which, as God most dearly doth love the same, so for her part, she dependeth upon him alone; him she praiseth, confesseth, and calleth-upon. That she may enjoy him is all her desire. In him she is most highly blessed and happy. Of this Psalm there may be made four parts, The disposition. every of which containeth many good lessons: The which are these. The first, A description of the Church, contained in the four first verses. The second declareth the condition of the teachers in the Church, comprehended in three other verses, namely, in the 5. 6. 7. The third is a prayer, whereby David sueth for the defence and preservation of the Church, certain godly reasons being annexed thereunto▪ whereby the excellency, and dignity of the Church is set before our eyes, & that in the 8. 9 10. & 11. verses. The last is à conclusion expressed with an admiration, wherein is declared, how the true cause of the Church's felicity is a sure confidence in God; and that in the last verse. Moreover, The occasion. the occasion why this psalm was written, may seem to be the banishment of David, through the persecution of his own son Absalon. The which exile or banishment was one of those ten plagues, whereby the adultery, and murder which David committed, Punishments of David. was punished. For as in that one offence of David many sins were couched: so was it punished not with one, 2. Sam. 13, 14. but with didivers plagues: As namely, 1, with the loss of the holy spirit; 2. Sam. 13, 28. 29. 2, with a most grievous wound of conscience; 3, with the deflowering of Thamar his daughter, 2. Sam. 15, 1▪ 2. 3. & by his own son Amnon, 4: 5, with the rebellion of Absalon his son; 6, with double banishment, from his kingdom, and from the Church; 7, with pollution of holy Matrons his wives; 2. Sam. 15, 14. 15. 16. & 8, with disobedience of his subjects; 9, with a woeful end of his son; 10, and with infamy. With these plagues was David's revolting from God; 2. Sam. 16, 21. 22. yielding to Satan God's enemy; betraying of God's army; 2. Sam. 15, 4. 5. 6. murdering of an innocent subject; ravishing; defiling of himself; abusing of an others body, with the shipwreck of a good conscience; dissembling; giving of offence; 2. Sam. 18, 9 10. and exercising of cruelty in his office committed to him of God, most righteously punished. Now David being in banishment, and having no power with other good men at the high feast to come unto the tabernacle, wherein the Ark of the Lord was, and there to pray, and offer sacrifice; with a troubled and pensive heart he calleth into mind the difference between the Church, wherein God publicly is worshipped, and called-upon, and other companies of men what so ever without the fear of God: and withal by a prophetical spirit is carried more aloft into the contemplation of the Church of Christ under the New testament, a certain shadow whereof was the old tabernacle, as the Epistle unto the hebrews doth witness. In this exile & in this cogitation enlightened with the spirit of prophecy he is carried by great force of mind, both into admiration of the felicity of the true Church (wherein God freely is called-upon, and worshipped) and also into consideration of his own wretchedness, as one to whom there was no entrance into the Church of God, and company of good men. As if any of us lived among the Turks, or other profane people, he would out of doubt more deeply think upon the felicity of the true Church, and also deem them of all others to be most happy, which might at certain, and appointed times, come with other good men unto the hearing of God's word, unto prayer, and to the receiving of the sacraments. Wherefore, being admonished by the example of David, a banished man for his wickedness, let us learn to be more circumspect through an others harm; let us beware that we shut not ourselves from the gathering together of the Saints by our sins: by earnest and unfeigned repentance turn we away the wrath of God, which warlike tumults, dissension in religion, and infinite wickedness reigning every where, doth plainly show l●angeth-ouer our necks. Two special things to be considered in this Psalm. So oft then as we read this Psalm, let us call these two things into mind, first, the felicity of the Church, wherein the word is purely preached, and God sincerely worshipped; & then the miserable case of such as may not with other good men glorify God in the congregation of the Saints. Author of this Psalm. Last of all, whether this place be written by David himself, and so delivered to the sons of Korah to be song; or whether the sons of Korah in the name of David did write, and sing the same, as the hebrews are uncertain thereof: so leave we the same in doubt. For it is enough, for us to acknowledge the spirit of Christ, to be the true auctor thereof, and to be written for our instruction, and consolation. CHAP. 2. The principal points contained in the first part of this Psalm. THE first part of this Psalm, comprehended in the four first verses, distinguisheth the true Church from other companies of men; showeth whence it springeth; how dearly God loveth the same; also how entirely on the otherside it loveth God; where it may be sought; what marks it hath; how happy it is; with what service it worshippeth God; and finally how it shall continue everlastingly, and be immortal. Now in order let us consider the verses of this part; and severally unfold, which confusedly we have noted. CHAP. 3. 1. The sum of the first verse of this Psalm; 2. who is the Lord of hosts; 3. what is his army, and victory. Vers. 1. O LORD OF HOSTS, HOW AMIABLE ARE THY TABERNACLES! IN these words the Psalmist principally doth show, sum of the first verse. both which is the true Church; and whence it is; and how precious in the sight of God. The true Church is that, whose maker is the Lord of hosts, the which he loveth most entirely. But for the better discoursing of all these points, we are in order to open three things. First, who is that Lord of hosts, which is mentioned in this place. Then, for so much as many congregations of men, and those much differing each from other, do usurp the title of the Church, we must diligently consider who be they which falsely take to themselves this name, and which is the true Church. Last of all, why the true Church is so amiable, and dear to God, or to the Lord 〈◊〉 of hosts. Who then is the Lord of hosts? The Lord of hosts who; why doth he call himself the Lord of hosts? And what is the use of this matter being known? Out of certain places of the Scripture we will gather who is the Lord of hosts, whereof the Psalmist here maketh mention. In the second of Samuel it is said, 2. Sam. 5, 10. David prospered and grew, for the Lord of hosts was with him. Psal. 59, 5. And Psalm 59 Even thou, O Lord God of hosts. These two testimonies do show, if we mark the Hebrew text, The whole Trinity the Lord of hosts. how that God which is one in essence, and three in persons, is the Lord of hosts. For in the former place, the proper name of God taken from his essence, namely jehovah, is put; in the latter the plural number Elohim, whereby a plurality of persons, as the Father, the Son, and the holy Ghost, is signified. But that we should not think there be any more persons than three, the Prophet Esaiah teacheth us, when he saith, Isa. 6, 2. 3. And the Seraphims cried one to an other, and said, Holy, holy, holy is the Lord of hosts. So that this title is proper to the whole Trinity. Notwithstanding, because the second person in the Godhead, namely the everlasting word, or Son of God, was sent to break the strength of Satan, & for the redemption of mankind, Our Saviour Christ is the Lord of hosts. this great title is given to him in many places; as in the 24. Psalm, Who is this King of glory? The Lord of hosts is the King of glory. Here doubtless Christ, Psal. 24. 10. a figure of whom was the ark of the covenant, is signified to be that glorious King. And in the Prophet Esaiah, the Lord of hosts is said to dwell in Zion, Isa. 8, 8. which certainly must be understood of Christ. Now, Why our saviour Christ is called the Lord of hosts. the Scripture ascribeth this glorious name to Christ, because he is the chief captain in the city of God against the city of Satan, that is, in the Church against the world, and the devil. For he alone is, as the most mighty, so the chiefest head, and captain of all armies both celestial and earthly. And therefore in the forementioned psalm he is called, Psal. 24, 8. The Lord mighty in battle. For he is not idle, but fighteth courageously; he yieldeth not, but overcometh; he fleeth not, but triumpheth; and that not for his own cause, but for the whole city of God. And therefore in the 72. psalm, the chiefest honour is ascribed to him, Psal. 72, 19 Blessed be his glorious Name for ever; and let all the earth be filled with his glory. Yet gathereth he an host to himself, not because he is weak of himself, and of small power: but for that he will communicate his own glory after a sort with his soldiers. The s●ldiers of Christ in his spiritual warfare. But what be those armies? In the first place and order are placed those celestial spirits, which, in respect of their service which they do to their King, 1. The 1. order of heavenly warriors. are called Angels. For they are all ministering spirits (saith Paul) for their sakes, which shall be heirs of salvation. Heb. 1, 14. Because while this world doth last there shall be Angels, attending upon the business of the kingdom of Christ; which notwithstanding is not the end of their nature, but a temporal service: But after the general judgement with the elect of God, having attained a perfect conquest, they shall everlastingly triumph-together. The number, and office of those Angels no man hath more plainly expressed, than Daniel did, who beheld them, Dan. 7, 10. Thousand thousands ministered unto him, and ten thousand thousands stood before him. The fight, and victory which the Lord of hosts and his Angels have got, is described in the Revelation on this wise: Revel. 12, 7. Michael, and his angels fought against the dracon, and the dracon fought, 8. and his angels. But they prevailed not, neither was their place found any more in heaven. And the great dracon that old serpent, 9 called the devil and satan, was cast out, which deceiveth all the world: he was even cast into the earth, and his angels were cast-out with him. 10. Then I heard a loud voice, saying, Now is salvation in heaven, & strength & the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast-downe, which accuseth them before our God day and night. 11. But they over come him by the blood of the Lamb, and by the word of their testimony. Touching Michael, Michael what signifieth. which is said in this place to be the captain of the war, it is the Son of God our Lord jesus Christ, as mai● be gathered both out of Daniel, and also from the etymology of the name. For Michael is as much, as Who is like God? The Angels therefore following the conduction and standard of Michael, that is the Lord of hosts, are celestial spirits. In the second order of these armies, 2. Order of spiritual soldiers. are godly teachers, waging battle with the kingdom of the dracon, that is, of the devil, and with his angels, that is, with defenders of idols, and blasphemies. Such in times passed were Moses, joseph, Daniel, the Prophets, and the Apostles; and many godly Ministers of the word in the Church afterward. Whose weapons are not carnal, but spiritual. For so doth Paul say, 2. Cor. 10, 3. 4. 5. We do not war after the flesh. For the weapons of our warfare be not carnal, but mighty through God to cast down holds, casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ, Minister's weapons. that is, the weapons of godly teachers in the Church, be the very word of God; the power of the holy Ghost in the word; and earnest prayer. In the third order of the lords host be godly hearers of the word, 3. Order of spiritual soldiers. who for God's glory, and their own salvation fight against the flesh, sin, the world, and the devil. Their war, and weapons in the Epistles unto the Ephesians be described on this wise: Ephes. 6, 12, For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly governors, the princes of the darkness of this world, against spiritual wickedness in the high places. 13. For this cause take unto you the whole armour of God, that ye may be able to resist in the evil day, and having finished all things, 14. stand fast. Stand therefore, and your loins gird about with verity, and having on the breast plate of righteousness, 15. And your feet shod with the preparation of the Gospel of peace. Above all take the shield of faith, 16. wherewithal ye may quench all the fiery darts of the wicked, 17. and take the helmet of salvation, and the sword of the spirit, 18. which is the word of God. And pray alway with all manner prayer and supplication in the spirit. 1. Tim. 1, 18. 19 Or in fewer words, as Paul in an other place writeth, Fight a good fight, having faith, & a good conscience, which some have put away, and as concerning faith, have made shipwreck. In the fourth place be every particular man in his vocation. 4. order of spiritual soldiers. Exod. 38. it is said, that the women did assemble, Exod. 38, 8. and came together at the door of the Tabernacle, that is, they did those things which were enjoined them to do. Every man therefore fighteth under the banner of Christ, when stoutly in the fear of God he doth those things, which in respect of his calling, he is bound to do. Then both teachers, and hearers also be the good soldiers of the Lord, when they do their duties godly, and diligently. After which sort we may judge of all other callings, warranted by the word of God. Hereunto, 5. order of celestial soldiers. if you think good, you may add a fift order, namely the celestial army, or host, as the Sun, Moon, and the Stars: the which are therefore said to be the host of the captain Christ, because, after their fashion, they reprove darkness, declare the glory of Christ, and provoke both Angels, and men, by their example as it were, to glorify God evermore. Now of those things which hitherto we have spoken of the Lord of hosts; The use of all contained in this chapter. of his fight; armies, and victory, there is a double use. For as they confirm, comfort, and encourage the godly fight under Christ the captain: so do they throw down, terrify, and confound the wicked. Wherefore being admonished, let us join ourselves through faith and obedience to Christ the captain, and with true purity of mind to these unspotted spirits, being thoroughly persuaded, that he which fighteth an honest fight in faith and a good conscience, 1. Tim. 1, 18 shall receive an incorruptible crown of glory, which Christ our Lord, capitane, and champion hath promised to us. For as true victory consisteth in the blood of the Lamb, and word of the testimony: so they who are sprinkled with this blood, which is then done when we believe in Christ according to the word of the testimony, shall truly obtain victory. CHAP. 4. 1. Against those which will be counted, and yet are not the true Church; 2. particularly against the jews, that what soever things were written of the Messiah by Moses, and the Prophets, are fulfilled in Christ. Now, for so much as many assemblies of men usurp the title of the Church (for that was it which we proposed in the second place * Above. chap. 3. pag. 9 ) we are diligently to consider, who be they which will needs be called, and yet be not the Church; and also which is the true Church of God: that all other congregations avoided, we may join ourselves to the true Church. The jews supposing the Messiah, The jews. whom as yet all in vain they look for to pertainè unto them alone, do proudly contemn all other congregations, and hoast-abroad how they are the true Church of God. The Mahomet's, The Turks. or Turks, because their dominion is very great which they have in the world, challenge the name of the Church to themselves, and think that none but they are the Church. The Muscovites. The Muscovites likewise brag that they are the Church. The Pope of Rome and his favourers defend with fire and sword, Papists. how the Catholic Church is with them. Epicures they pass for no religion, Epicures. but that which serveth for their pleasure, and idleness. Between many jews and us there is great controversy about the Messiah, Of the Messiah Christ the Saviour of the world. of whom who so conceiveth amiss, without all doubt he is not of the true Church, but under the kingdom of Satan. We for our parts having learned the same out of the word of God, do acknowledge and confess jesus the son of Marie the virgin, borne at Bethlehem à city of David, according to the foresaiengs of the Prophets, in the years after the world's creation 3962. Augustus' the Emperor then reigning, and afterward put to death under Pontius Pilate, this jesus, I say, we confess to be the true Messiah, to be very God and very man, the true mediator between God and man, and the only Saviour of all mankind, in which respects we serve him, and worship him. This jesus did many jews both acknowledge and worship, at such time as he lived in this world, josephus lib. 18. cap. 4. which thing josephus doth testify in these words: Then lived jesus, a wise man, if yet we may call him a mere man without sin, he was a worker of strange miracles, and a teacher of those which gladly do receive the truth, and had many followers, as well jews as Gentiles. This Christ was he, whom notwithstanding that Pilate had judged him to the cross, being accused by the chief of our nation, yet ceased they not to love him, who from the beginning had so done. For the third day he appeared quick unto them, in so much that by the inspiration of God they foretold this, and other things of him, and even till this day the stock of Christians, so called of him, decayeth not. But very many jews as at that time, so now, even of mere envy, do not acknowledge as we do, this jesus to be the Messiah. Opinions of Christ. Of which some do utterly deny that the Messiah is yet come; others convicted by the scriptures, & prophets, about the time of the coming of the Messiah, do in deed confess that the Messiah is come, and was borne under Herod: yet (say they) he is hid for the sins of the people, and that, as some report, in Zion with the Angels; as others beyond the Caspion mountains; and as others, that he goeth a begging about the world, and shall manifest himself, at the pleasure of God. For seeing so many prophecies of the Prophets do agree together upon that time, the learneder sort of the jews of that age were throughlie persuaded that in their time the Messiah should come. Whereof it came to pass, that many by occasion of the time professed themselves to be the Messiah, when afore that time no man went about the same. judas the Galilean. joseph Benzara. Among which was one judas the Galilean, joseph Benzara, who was bold under the name of the Messiah, to rebel against Adrian the Emperor, whom very many jews did follow: but the end declared his vanity. Barcozibas. So was one Barcozibas a skilful captain, by reason of his often victories, supposed to be the Messiah. In which opinion many stood a long while, till at last he also was punished by Adrian for his wickedness. I overslip those whom Foelix the governor of judea punished. For it was a common thing at that time, the which the Prophets assigned to the birth of Christ, to seduce the people, especially, seeing they believed the Messiah should come for none other intent, than by force of arms to bring other nations under his subjection. By which means they should abound in all kind of pleasures, and store of all things, the Israelites then living being brought again into their native and promised country. Seeing now the jews have so gross an opinion concerning the end of the coming of the Messiah, they do nothing differ from the very swine, and Lions: whereof those delight to wallow in the mire of filthy lust: and these mightily to suppress other beasts, that they alone may seem to bear the sway. Whose pestilent error is condemned throughout the whole Scripture. For the whole scripture doth testify how the Messiah shall appear, not to wage battle with men, like some Hercules, or great Alexander: but, according to the first promise, to set-upon the old serpent; to abolish sin & death; to repair the image of God in man, which through sin was put-out; and to reward his own, that is, the faithful with everlasting righteousness, & immortality, that so, being joined to God in perfect love, they might be happy and blessed: wherein the true and proper end of man doetli consist. But, the better to arm ourselves against the deceitful jews, obey we the words of our Lord Christ, saying, john. 5, 3● Search the Scriptures, there are they which testify of me. And Peter saith, 2. Pet. 1. 19 We have a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place. But that we may the more sound and substantially refel the jewish error, let us include the whole matter within the compass of one argument, on this four me: He alone without all controversy, Maior. of certain truth, yea, and by the confession of all men is the true and only Messiah, to whom all the prophecies of the Prophets do point; and to whom properly whatsoever by Moses and other holy Prophets of God hath been foretold of the Messiah, doth agree. But the prophecies of all the Prophets do point unto jesus the son of Marie the virgin; Minor. and to this jesus alone, whatsoever by Moses and other holy Prophets hath been foretold of the Messiah, doth agree. Therefore none but jesus the son of the virgin Marie, Conclusion. is the true and only Messiah. The Mayor none will deny. The Minor is in controversy between us and the jews; which if we once shall prove, both the error of the jews will be manifest, and our faith confirmed. And seeing, as Augustine saith, The strength of religion consisteth in this, how all things which felout in Christ, have been foretold, we will show in few words, how all the oracles of the Prophets do agree to jesus Christ alone, and to none other: and then afterward we purpose to refute such things as the blinded jews do object unto us. jesus Christ in the reign of Augustus the Emperor was borne of the unspotted virgin, in Bethlehem à city of David. Here (as Luke recordeth) both the time, the place, the mother, and the stock of the Messiah borne, are declared; and all these do answer unto the foresaiengs of the Prophets. The time was signified by jaakob the patriarch, The time of Christ his birth foretold by jacob the Patriarch: and by Daniel the prophet. The sceptre shall not departed from judah, nor a lawgiver from between his feet, until Siloh come, and the people shall be gathered unto him. Furthermore, Daniel in his 9 Chapter saith: seventy weeks are determined upon thy people, & upon thine holy city, to finish the wickedness, Gen. 49, 10. and to seal up the sins, Dan. 9, 24. and to reconcile the iniquity, and to bring in everlasting righteousness, & to seal up the vision and prophecy, and to anoint the most holy. 25. Know therefore and understand, that from the going-foorth of the commandment to bring again the people, and to build jerusalem unto Messiah the prince, shall be seven weeks, and three score and two weeks, and the street shall be built again, and the wall even a troublous time. And after threescore and two weeks, 26. shall Messiah be slain; and his people that will deny him, shall not be at al. 27. And he shall confirm the covenant with many for one week; and in the mids of the week, he shall cause the sacrifice and the oblation to cease. This prophecy of Daniel is very notable, which most evidently putteth the very time of the coming of Messiah before our eyes. One week doth comprehend seven years. Therefore 69. make 489. years. For so many years there came between the going-out of the word touching the building-againe of jerusalem until the Baptism of Christ. Then in the middle of the week Christ both preached, and was crucified. Then, about 40. years afterward, followed the utter abrogation of Moses government according to the words of the Prophet. The computation whereof read in the commentaries of Philip Melancton upon Daniel, in Functius, and in Galatine. Bethlehem, The place. the place where Christ was borne, Isai. 5. 2. was long afore pointed at by the Prophet Micah. And thou Bethlehem Ephrathah art little to be among the thousands of judah: yet of thee shall he come forth unto me, that shall be the ruler in Israel, whose goings forth have been from the beginning and from everlasting. That he should be borne of a virgin, The mother Isai. 7, 14. Isaiah did foretell, when he said, The Lord himself will give you à sign. Behold, the Virgin shall conceive and bear a Son, and she shall call his name Immanuel. jer. 31, 22. And jeremiah, The Lord hath created a new thing in the earth, A woman shall compass a man, That is, Marry the virgin shall compass Christ perfect for wisdom in her virgins womb. That which Isaiah calleth a sign, is to jeremiah a new thing. For it was an uncouth thing for a virgin to bear a child. The stock whereof he should be borne was signified in that they went unto Bethlehem to be tasked. The stock, or kindred of Christ. For every man went into his own city. Seeing then joseph, and Marie went into a city of David, he showed how they were of David's kindred. For so it was promised to David, that of his seed Christ should be borne. Psal. 132. 11. Of the fruit of thi● body, will I set upon thy throne. Christ being borne, Wisemen. wisemen coming from out of Persia, brought with them Gold, Frankincense, & mirth, according to the prophesy of Esaiah, Isai. 60, 6. From Sheba they shall come, they shall bring gold, and incense, and show forth the praises of the Lord. Through the direction of a star the wisemen came unto the place where Marie the mother, & joseph with the child jesus were: of which star Balaam in the Book of Numbers long afore prophesied, Num b. 24. 17. There shall come a star of jaakob, and a sceptre shall rise of Israel. It is very likely the wisemen knew this prophesy, and seeing the star, thought how he was come whom it figured. The child the eight day was circumcised. Circumcision of Christ. For his will was to be under the Law, that he might redeem such as were under the law; & was called jesus, which signifieth a Saviour. whereby the office of the Messiah is declared, as by immanuel both his divine & human nature. The name & type whereof we see went afore in joshua the son of Nun. For as joshua the son of Nun brought the jews into the corporal and temporal land of promise: so jesus Christ, the true joshua, that is the Saviour, shall bring all the godly into that eternal and heavenly country, that the truth may answer to the shadow. After 40. days he was offered in the temple, Hag. 2, 8. as Haggaie had promised, And the desire of all nations shall come, and I will fill this house with glory, 10. saith the Lord of hosts. The glory of this last house shall be greater than the first. Simeon perceived the event to answer unto this prophecy, Luke 2, 32. when he said, A light to be revealed to the Gentiles, and the glory of thy people Israel. The child was carried by his parents away into Egypt, Flight into Egypt. the better to avoid the cruelty of Herod, where he continued until the death of Herod; that as the childhod of corporal Israel, that is, of the people of Israel borne there, was consumed in Egypt, so the spiritual Israel might be spent. And as the corporal Israel was called out of Egypt unto the land of their bodily freedom: so the spiritual Israel might be called unto the liberty of the mind. In Hosea the Prophet it is thus written, Hos. 11, 1. When Israel was a child than I loved him, and called my son out of Egypt. If this now be spoken of the true Israel, he is Christ: if meant of the carnal, it is a figure, having the force of à Prophet. Hitherto that also of Isaiah belongeth, Isa. 16, 1. Send a Lamb to the ruler of the world from the rock of the wilderness, unto the mountain of the daughter Zion. jesus and his parents being returned, Christ à Nazaris. dwelled with them in Nazaret of Galilee. Whereof he was called à Nazareth. Wherein he fulfilled the figure of Samson: Samson à figure of Christ. which Samson both by his life and deeds, did represent our Saviour Christ to the jews. Hence the Angel of the Lord being sent unto his parents before he was borne, said, judges 13, 5 he should be a Nazarit unto the lord. And in Isaiah, Isai. 11, 1. There shall come a rod forth of the stock of Ishai, and a graff shall grow out of his roots. So that the Lord would have him dwell in Nazareth, that we might understand how he was the true Nazar, or the most holy and righteous Nazarite, the flower and seed of David, which sanctifieth the faithful. Being twelve years of age at the feast of the passover, he with Marie and joseph ascended unto jerusalem, sat among the Doctors, whom he heard teaching, and proposed questions to them, in so much that such as heard him, marveled much at his wisdom, and answers. Here would the Messiah being yet in his childhood, spread abroad some beams of his divinity, thereby that the jews both might conjecture, that in him there lurked something more than men commonly have, and also call into mind the Prophetical office of the Messiah Whereof isaiah among others on this wise speaking of the Messiah, Isai 61, 1. doth say, He hath sent me to preach good tidings. And forsomuch as the passover was instituted, passover why instituted. not only that the jews might call into remembrance the passage of their Elders through the red sea by the conduction of Moses, but also that the Teachers might admonish the people of the spiritual passover, to wit from the kingdom of Satan into the kingdom of God, by the conduction of the Messiah, there is no doubt but this question was handled between Christ and those doctors, whereof sprang that admiration and wondering. Again by this deed of his yet in his childhood Christ would teach what their duty is who have determined to follow Christ. For as he sat in the Temple: so his will is that such as follow him should rest in holy things, and bring if they would profit in his school, a mind void of worldly cares. Then from the 12. year until the 30. year of his age he was subject to his parents, Luke 2, 51. 52. Increasing in wisdom, and stature, and in favour with God & with man. Isa. 61, 1. And thus the whole time of his life, The poor most ready to embrace the Gospel. was consumed among the poor & simple men of heart; and this was it which Esaiah said, He hath sent me to preach good tidings unto the poor. For they always were most in the favour of God, that is, they have been more apt to receive the law and commandements of the Lord, than such as are swollen up in respect either of their wealth, or of their power, or of their learning, or wit. Now when he was entered into the 30. year of his age, john the son of Zacharias, having received a commandment from the Lord concerning baptism of repentance, went forth as a forerunner, Luke. 3, 1. 2. 3. and cried, Repent: for the kingdom of heaven is at hand; prepare ye the way of the lord And this was it which the Prophet Malachi foretold, Matt. 3, 1. 2. when he said, Behold I will send my messenger, and he shall prepare the way before thee; Mal. 3, 1. and the Lord whom ye seek, shall speedily come to his Temple: even the messenger of the covenant whom ye desire, behold he shall come, saith the Lord of Hostes. Afterward he was baptised of john, Baptism of our Saviour Christ. and the holy Ghost descended and lighted upon him like a dove. For so it went before in the figure. Matt. 3. 13. 14. & Moses telleth how the dove sent out of the ship returned in the evening with an olive leaf in her bill, Luke 3, 21. 22. which was a token of atonement. Gen. 8, 10. 11. For Noah thereby knew that the wrath of the Lord was appeased, and that the waters were abated from of the earth. After which manner the Dove here doth testify how he was present, by whom the wrath of the Father was peaced, according to the words of the Father, Matt. 3. 17. This is my beloved son, in whom I am well pleased. His tentation of the devil answereth at the lest wise to that which was prophesied in general, Tentation of Christ. And thou shalt bruise his head, Matt. 4. 1. 2. & that is, the heel of the seed of the woman. He fasted forty days, Gen. 3, 15. and forty nights: but the figure of the same went before in Moses, Matt. 4. 2. and Elias. Exod. 34, 28 In the three years following he began his reign by teaching, 1. King. 19, 8 and working miracles, His preaching. according to the foresaying of the Prophet Esaiah, Isai. 61, 1. The spirit of the Lord God is upon me, therefore hath the Lord anointed me: he hath sent me to preach good tidings unto the poor, to binde-up the broken hearted, to preach liberty to the captives, & to them that are bound, the opening of the prison, 2. to preach the acceptable year of the Lord, and the day of vengeance of our God, to comfort all that mourn, 3. to appoint unto them that mourn in Zion, and to give unto them beauty for ashes, the oil of joy for mourning, the garment of gladness for the spirit of heaviness, that they might be called trees of righteousness, the planting of the Lord, Isai. 35, 4. that he might be glorified. And again, Say unto them that are fearful, Be you strong, fear not: behold, your God cometh with vengeance, even God with a recompense, he will come and save you. 5. Then shall the eyes of the blind be lightened, and the ears of the deaf be opened. 6. Then shall the lame leap as an hart, and the dumb man's tongue shall sing. What plainer thing could be spoken of the doctrine and miracles of the Messiah? The Prophet as it were with a finger, pointeth to the very person of the Messiah by most evident tokens. Yet do not the miserable jews, carried-awaie by the storms of their affections, confess the truth. Unto these tokens declaring the true Messiah, he sendeth the two disciples of john, who demanded of him, saying, Luke. 7, 20. 22. Art thou he that should come, or shall we wait for an other? Go your way (saith he) and show john what things ye have seen and heard, that the blind see, the halt go, the lepers are cleansed, the deaf hear, the dead rise-againe, and the poor receive the Gospel. Hence came that wondering in the blind man, john 9, 30. joh. 9 Doubtless this is a marvelous thing, that ye know not whence he is, and yet he hath opened mine eyes. The time of his punishment, His riding roialie into jerusalam. which was appointed for him by the Father, drawing nigh, he entered into jerusalem upon an ass, whom much people met, Matt. 21, 1. 2. 3. & and received with royal pomp, whereof Zacharie doth say, Rejoice greatly, Zech. 9, 9 o daughter Zion, shout for joy, o daughter jerusalem, behold, thy King cometh unto thee, poor, and riding upon an ass. As he came the people shouted, and strawed bows of palm trees in the way for a sign of an everlasting kingdom, Matt. 21. 9 and cried, Hosanna the son of David, blessed, be he that cometh in the Name of the Lord, Hosanna thou which art in the highest heavens. The which we read was foretold also in a certain Psalm, Psa. 118, 25 26. 27. O Lord we pray thee save now, blessed be he that cometh in the Name of the Lord, bind the sacrifice with cords unto the horns of the altar. The day before he should suffer, Supper of the Lord. having eaten the Paschal lamb according to the Law, he instituted the supper of his body and blood, 1. Cor. 10, 3. 4. a figure whereof, as Paul witnesseth, went before in the Manna, and in the rock whereout flowed water in the wilderness. Then after a long sermon in the presence of his disciples, Christ betrayed. and prayer, as Adam in the garden departed from God, so Christ in the garden was betrayed of his own disciple judas for thirty pieces of silver: Luke 22. 47 which thing the Prophets kept not secret. 1. Sam. 21. 7. For as Doëg the bewraier of David, 1. Sam. 22. 9 was a type of judas the traitor: Psal. 52, 1. so Zecharie speaketh of the wages that was paid, Zech. 11. 12 13. So they weighed for my wages thirty pieces of silver. And the Lord said unto me, cast it unto the potter: a goodly price, that I was valued at of them. Straightway being taken, Christ forsaken of his very disciples. all his disciples forsook him, whereof Zecharie in his 13. Chapter, thus writeth, Arise, o sword upon my shepherd, and upon the man that is my fellow, saith the Lord of hosts; Zech. 13. 7. smite the shepherd, and the sheep shall be scattered. Then followed scoffings, Christ afflicted in his body. spittings, buffets, contumelies, and much vexation after he was taken, Mat. 26. 67 68 of which Isaiah in his 50. Chapter, I gave my back unto the smiters, and my cheeks to the nippers: Isai. 50, 6. I hide not my face from shame and spitting. After that he was hanged on wood, Christ crucified. or upon the cross. For many times among the Father's salvation hath come by wood. Gen. 7, 1. 2. & The image and prophecy of this wood was in the arch of Noah; Exod. 15, 25 and in the wood which Moses threw into the most bitter waters, Eccle. 38. 5 whereby they became most pleasant. By this figure the virtue of the cross of Christ is notably depainted. For as the most bitter waters by the wood thrown there-into were made most sweet, and pleasant: so nothing is there, but will be most comfortable to us, if the wood of Christ his cross, namely faith on Christ crucified be added as a sauce. But a more excellent figure is in the wood, whereon the brazen serpent was hanged. Num, 21. 8. 9 For as Moses at the commandment of God in the wilderness set-vpon high to the view of all the Israelites the brazen serpent which hung upon wood, that such as were wounded to the death of serpents might be healed thereby: So Christ was lifted up upon the wood, and shown as it were to all nations, that as many as were wounded unto the death by the old serpent the devil, might be saved, looking and trusting on him. Gal. 3, 13. So then Christ hung on the cross, and was made a curse for us, to redeem us from the curse of the serpent, which he through sin brought upon mankind. Therefore it is written, Deut. 21, 33 Cursed is every one that hangeth on tree. Gal. 3, 13. After this manner Paul unto the Galathians apply the type to the truth. Here the humanity of Christ seemed most vile, & worse than the basest sort of men, in so much as his very friends and familiars did fly away, Matt. 26. 56 being dismayed and abashed. Whereof it was prophesied in a psalm, Psal. 22, 6. But I am a worm, and not a man, à shame of men, and the contempt of the people. Psal. 88, 8. And in the 88 psal.. Thou hast put-awaie mine acquaintance far fro me, and made me to be abhorred of them. Yea, at that time he which was the fairest among men, so lost all grace of beauty, that it was a very hard thing to know him, according to the prophecy of Isaiah, Behold, my servant shall prosper, Isai. 52, 13. he shall be exalted and extolled, 14. and be very high. As many were astonished at thee (his visage was so deformed of men, and his form of the sons of men) so shall he sprinkle many nations, the Kings shall shut their mouths at him: for that which had not been told them, shall they see, and that which they had not heard, shall they understand. Isai. 53, 2. And afterward, He hath neither form nor beauty, when we shall see him, there shall be no form that we should desire him. 3 He is despised and rejected of men, he is a man full of sorrows and hath experience of infirmities; we hide as it were our faces from him, and was despised, and we esteemed him not. Lo how plainly the Prophet hath foretold how it should come to pass that the jews in respect of his vile punishment, whereof themselves were the authors, should contemn the Messiah. The high Priests and the princes of the people spoke ill and railed of him, Christ railed upon. nodding their heads at jesus fastened to the cross, as the Prophet Hosea prophesied, Hos 7. 13. I have redeemed them, Psal. 22 13 yet they have spoken lies against me. And Psalm 22. They gape upon me with their mouths, 16. as a ramping and roaring Lion. Again, Doges have compassed me, and the assembly of the wicked have enclosed me. Psal. 35. 15. 16. And again Psalm 35. They had me in derision, and gnashed their teeth at me. Zecharie also prophesied of his hands, Christ nailed to the cross. & side that were pierced, Chapter 12. They shall look upon him whom they have pierced, Zech. 12, 10 And Psal. 22. Psa. 22, 16. They pierced mine hands and my feet. In his extreme torments he cried, My God, Matth. 27, 46. my God why hast thou forsaken me? Which thing long afore was foretold by David in the 22. Psalm; Psa. 22. 1. which Psalm is as it were a certain Epitome of the passion of Christ. When he was about to yield up the Ghost, he used the words of David, Luk. 13, 46. who carried a type of Christ himself, Into thine hands, Psal. 31, 5. Lord, I commend my spirit, as it is in the 31. Psalm. His hanging between thieves was also foreshowed by the Prophet Isaiah in his 53. chapter, Isai. 53, 12. where he saith, He was counted with the transgressors. How Christ prayed for his crucifiers Isaiah in the same chapter foretelleth, Isai. 53, 12. He bore the sin of many, and prayed for the trespassers. As jesus was upon dying, Mat. 27, 45 51. 52. etc. there was darkness over all the land, as though the sun would have lost his light, when as notwithstanding the Moon was at the full. The earth also terribly did quake, according to the prophecy of joël, joel. 3, 15. The Sun and Moon shall be darkened, and the stars shall withdraw their light. 16. The Lord also shall roar out of Zion, and utter his voice from jerusalem, and the heavens and the earth shall shake. Amos. 8, 9 And Amos in his 8. chapter doth say, And in that day, saith the Lord God, I will even cause the sun to go down at noon: and I will darken the earth in the clear day. The Lord was crucified without the gate, Place where Christ was crucified. even as the sacrifice that was brought without the camp for the purgation and sanctifiing of the people, by the whole multitude of the sons of Israel, Num. 19, 2. as may appear Num. 19 For the red cow in the sight of all was killed, Heb. 13, 11. and of the blood thereof, and of the ashes, and water, purgations were made. Unto the speediness of the Lords punishment (who was taken about night and led unto the high Priests, Christ with sped executed unto death. the next morning early carried unto the judgement hall of the precedent, and at noon crucified) belongeth the figure of the paschal lamb, john. 1, 29. whereof Christ also is oftentimes called a lamb. But that it may the better appear how the body answereth to the shadow, Relation between Christ and the Paschal lamb. and the truth to the figure, let us compare one thing with an other. For that paschal lamb doth much resemble our Saviour Christ, yet as the shadow the body, and the type the truth. 1 As therefore that jewish lamb was a male of a year old, Comparison between the Paschal lamb and Christ. and that without spot: so Christ, a full and perfect man, was without sin. 2 As the houses which were sprinkled with the blood of the paschal lamb preserved the inhabitor from destruction: Exo. 12, 5. so they, Exo. 12, 13. whose consciences are sprinkled with the blood of Christ the immaculate lamb, 1. Pet. 1, 19 shall be free from the punishment of sin, which is damnation. 3 As nothing of the paschal lamb might be eaten that was either raw, Exod. 12, 9 or boiled, or sodden in water, but that which was roasted with fire: So there was no part of the Lords body but was roasted with great flames of sorrow. 4 As the children of Israel consumed the paschal lamb with speed and that with unleavened bread and sour herbs: Num. 9, 11. so with most sharp and sour minds the jews put Christ to death, and that with all possible speed. 5 As the paschal lamb was offered of the whole multitude of the sons of Israel: Exod. 12. 6. 47. So that which through the counsel and will of the chief Priests, and rulers was done to Christ at jerusalem, may seem doubtless to be done of all Israel very few excepted. 6 As by the commandment of God there was a caution that no bone of the paschal lamb should be broken: Exo. 12, 46. So albeit the hands and feet of our Saviour were fastened to the cross with nails, joh. 19, 37. 36. & his side pierced through with a spear, yet not a bone of him was broken. 7 As none that was either unclean, Num. 9, 7. or uncircumcised did eat of that lamb, Exo. 12, 44 but the circumcised only: so he alone that is purged in mind, and received into the family of God eateth unto his salvation the flesh of the pure lamb which is Christ. 8 As that lamb through the commandment of God was offered the tenth day of the first month: Exod 12, 2. 3. so Christ the true lamb of God, joh. 1, 29. the same day of that month, Mat. 26, 18 19 his father so appointing it, was sacrificed unto the Lord. 9 As once in a year that paschal lamb was killed: Exod. 12, 3. So once, Heb. 9, 7. and not often ought the son of God to be offered, which thing also was prefigured by that entrance of the chief priest into the holy place, and that once in a year. 10 Last of all, 1. Pet. 1, 18. 19 as the sacrifice of the paschal lamb pleased the Lord, and after it the people came out of Aegyt: So through the sacrifice of Christ mankind is reconciled to God, and brought out of bondage into liberty. The figures or prophecies rather of this great sacrifiane, of this sanctification, and atonement were the sacrifices of the fathers, as of Abel, Noah, Abraham, and afterward all those Aaronical sacrifices: albeit some more clearly than others bore the similitude of this great sacrifice of propitiation. Being taken from the cross he was laid in the grave, Christ buried. of which mention is made in the 88 Psalm, Psal. 88, 3. My soul is filled with evils, and my life draweth near unto the grave; I am counted among them that go down unto the pit, 4. and am as à man without strength: free among the dead, like the slain lying in the grave, whom thou remember'st no more, and they are cut of from thine hands. Thou hast laid me in the lowest pit, in darkness, and in the deep. The body of Christ abode in the sepulchre that part of the sixth day wherein now the Sabbaoth began, Resurrection of Christ. at what time the jews cessed from their labour: and from thence the whole Sabbaoth, which finished very early in the morning he arose, that he might make it evident how he had with himself buried the jewish Sabboath, and was returned unto a new life having overcome death, and left the old synagogue in the grave, Law of Moses when abrogated. and raised-up a new Church. And therefore the Lord before his death abrogated not the law of Moses, forsomuch as yet he had not carried the Sabboath with himself unto death and the grave. And that the Lord should not abide long in the grave, David prophesied in the 16. Psalm, Psal. 16, 9 10. My flesh doth rest in hope, for thou wilt not leave my soul in the grave: neither wilt thou suffer thine hol● one to see corruption. As soon as the first day of the week, which we call the lords day appeared, he brought himself unto the light, john. 11, 25. and life, which was our light, and our resurrection from everlasting death. A figure of this resurrection also of the Lord went before in the Prophet jonas; and an evident prophecy is in Hosea, chap. 6. Hos. 6, 1. where in the person of Christ it is said, Come, and let us return unto the Lord: for he hath spoiled, and he will heal us; he hath wounded us, 2. and he will bind us up. After two days will he revive us, and in the third day he will raise us up, 3. and we shall live in his sight. Then shall we have knowledge and endeavour ourselves to know the Lord. Having proved his resurrection after sundry and many ways to his disciples, Caling of the Gentiles. he gave them in charge to baptise, Luk. 24, 47. & to teach all nation's repentance, and remission of sins in his name. And so the prophecy of jaakob concerning the vocation of the Gentiles was fulfilled, who saith, Gen. 49, 10. The people shall be gathered unto him. And for this cause the nations are so often invited to laud, and to glorify GOD, both in the psalms, and Prophets: as in the 117. Psalm, All nations praise ye the Lord: Psa. 117, 1. 2. all ye people praise him. For his loving kindness is great toward us, and the truth of the Lord endureth for ever. This commandment being given to his disciples, Ascension of Christ. the 40. day after his resurrection he ascended into heaven unto his father, Act. 1, 3. at whose right hand he sitteth for evermore. Rom. 8, 34. From whence he sent both to his disciples, Act. 2, 1. 2. etc. and to the Church following the holy spirit to instruct, and teach them. Of this ascension singeth the Psalmist in the 68 psalm: Psa. 68 18. Thou art gone-up on high, thou hast led captivity captive, and received gifts for men. And of his sitting at the right hand of the Father the same Psalmist saith in the 110. Psal. 110, 1. Psalm on this wise, The Lord said unto my Lord, sit thou at my right hand, until I make thine enemies thy footstool. By the right hand of the Father is meant his principal gifts, The right hand of the father what, as happiness, mercy, goodness, liberality, wherein Christ sitteth as a dispenser, and bestower; and his kingdom, and liberality of such good things, is upon the holy, and blessed souls both angelical, and human, Psal. 16, 5. 6. whereof it is said Psalm 16. The Lord is the portion of mine inheritance, and of my cup thou dost maintain my lot. The lines are fallen unto me in pleasant places, that is, I have gotten a goodly inheritance. For mine inheritance is noble. Furthermore as touching the holy Ghost, this is to be noted, How the holy Ghost is with the Church. The holy spirit abideth evermore with the Church, albeit invisible. But unto the Apostle the 10. day after his ascension, Act. 2, 3. that is 50. days after the resurrection of Christ, he appeared visibly in fiery tongues, that the Lord of hosts, which is jesus Christ might confirm the infallible truth of his Gospel to the whole world, as it were with this seal of his majesty. Which thing was long foreseen by the prophet joël, joel. 2, 28. who in his 2. cha. saith on this wise: And afterward (that is after Israel hath received the teacher of righteousness, that they may both remember and understand those things, which he shall teach) I will powreout my spirit▪ upon all flesh, and your sons and your daughters shall prophecy, your old men shall dream dreams, and your young men shall see visions. The 50. day after the resurrection of the Lord the event most evidently answered unto this prophecy. For the spirit of the Lord was powered upon all flesh, not particularly, but generally upon jews, and Gentiles; young and old, men & women; bond and free; Isai. 54, 13. rude and learned etc. And Isaiah 54. And all thy children shall be taught of the Lord, and much peace shall be to thy children. What the opinions of philosophers were you shall find afterward in this first part, chap. 42. In times passed man made himself an author, conductor, and teacher of godliness, as appeareth in the Philosophers, whereof divers set divers ends of the felicity which man should seek after: but now, although man teach man the service of God; yet professeth he not his own, but the wisdom of God. The Apostles now having received the holy Ghost, through the heavenly doctrine at the commandment of Christ they gathered a Church, & by wonderful miracles confirmed the same their doctrine according to the promise of our Saviour: which thing Isaiah prophesied of 600. years afore it came to pass. For in his 8. chapter thus he saith: Behold I and the children whom the Lord hath given me, Isai. 8, 18. are as signs & as wonders in Israel by the Lord of hosts which dwelleth in mount Zion. What wonder I pray you, is greater? what sign more evident, than that the Apostles by their works, being for number few, for power weak & frail, for knowledge simple, should work miracles, and turn both the tongues and the will of men unto them, & to their religion? These are the children that are given to the church in stead of the ancient fathers, as the Psalmist doth say, In steed of thy fathers shall thy children be: thou shalt make them princes through all the earth. Psa. 45, 16. When he nameth princes, we must have respect to a kingdom. Therefore for somuch as the kingdom of Christ is governed by the word, Kingdom of Christ how governed. they are princes which by the word and heavenly doctrine do rule the realm of Christ. And although the Church was first builded of the fathers and princes of the jews: yet principally it is gathered from the Gentiles, even from that barren, and altogether unprofitable flock. Whereof Isaiah in his 54. chapter speaketh after this manner: Rejoice o barren that didst not bear: Isai. 54, 1. break forth into joy and rejoice, thou that didst not travel with child: for the desolate hath more children than the married wife, 2. saith the Lord. Enlarge the place of thy tents, and let them spread out the curtains of thine habitations: spare not, stretch out thy cords, and make fast thy stakes. 3. For thou shalt increase on the right hand and on the left, and thy seed shall possess the Gentiles and dwell in the desolate cities. Isai, 60, 15. Again in his 60. Chap. he saith: whereas thou hast been forsaken and hated, so that no man went by thee, I will make thee an eternal glory, and à ●oie from generation unto generation. And afterward, Isai. 60, 22. A little one shall become as a thousand, and a small stone as a strong nation. I the Lord will hasten it in due time. Christ fore-telled how the kingdom of God should be taken from the jews, Rejection of the jews. and should be given to a nation that should bring forth the fruits thereof. Mat. 21, 43. Which thing as we now see it come to pass: so was it long before prophesied by the Prophet Isaiah in his 65. chapter, where he saith: I have been sought of them that asked not: Isai. 65, 1. I was found of them, that sought me not. 2. I said, Behold me, behold me, unto a nation that called not upon my name. I have spread out my hands all the day unto a rebellious people, 3. which walked in a way that was not good, even after their own imaginations: a people that provoked me even unto my face. And more plainly yet in an other place: Though thy people, o Israel, Isai. 10, 22. be as the sand of the sea: yet shall but a remnant of them be saved. Read the 9 10. 11. chap. of Paul unto the Romans. By this, I think, we have sufficiently confirmed the Minor of the proposed argument, and both briefly and plainly proved how all things are accomplished in jesus the son of Marie, which were forespoken both of Moses and the prophets concerning the Messiah; and this is it which in john is written, The Law was given by Moses, joh. 1, 17. but grace and truth came by jesus Christ, that is, the things which Moses by figures shadowed, and the prophets foretold by prophecies, Christ in truth hath fulfilled. The sum of all is this, how jesus the son of Marie is the very Messiah, Christ à Prophet, à king, and à Priest. that is, a prophet, a King, and à Priest. A prophet, whereof Moses in the 18. Chapter of Deuteronomie did speak: Deut, 18, 15 The Lord thy God will raise-up unto thee à Prophet like unto me from among you, even of thy brethren, unto him ye shall hearken: Psal. 2, 6. A King, of whom it is said in the second Psalm, I have set my King upon Zion mine holy mountain: Psa. 110, 4. A priest, according unto the 110. psalm, Benefits coming by Christ. Thou art a Priest for ever after the order of Melchi-zedek. The benefits of this Messiah, and the application of them are proposed in this verse of the 2. Psalm: Psal. 2, 12. Blessed are all that trust in him. CHAP. 5. A confutation of the objections which the brainsick jews do allege for their parts. NOw forsomuch as the obstinacy and malice of the jews is such, that rather they will stop their eyes against the clear light, than admit the truth of God, concerning the Messiah our Lord and Saviour Christ already come into the world, I purpose briefly to confute such things as they falsely, maliciously, and furiously do object. they not without great railing speeches utterly do deny the Minor of our foundation: and even against their own consciences very untruly do say, that the prophecies of the Prophets touching the Messiah promised were not fulfilled in jesus the son of Marie. Arguments of the jews For they object four things. The first is touching the time of the Messiah: the second of the form of his kingdom: the third about the place of his dominion: the last concerning the people. Yea and besides these things, that they may diminish the credit of the Evangelists, they give out how they are contrary one to another. And, The jews deny the resurrection of Christ. that these seducers may persuade miserable men, especially they assault the head of all, and deny that our Lord and Saviour Christ is risen from the dead, which reproachful lie when I have answered, I will in order confute these four things which they object together with the slanders that unjustly they lay upon our Lord. Let these enemies of GOD cry till their hearts ache again that our Lord Christ is not risen from the dead: Resurrection of Christ by what testimonies confirmed. but who is so foolish, that will believe his enemies before his friends? who so childish that will give credit to many evil rather than to a few good? who are soonest to be believed, they which of mere malice heap slanders & lies together, which are defiled with all manner wickedness, or they rather that being famous for their holiness and innocency of life have sealed the truth of God even with their very blood? who more worthy of credit, the spirit of Satan in the hardened jews; or the spirit of Christ, who the 50. day after the resurrection of the Lord by a visible testimony bare witness of the resurrection, kingdom, and power of Christ? What madness is it sooner to believe the forged lies of the jews, than the divine works of Christ, whereby the Apostles did confirm the resurrection of the Lord? To be brief, the sepulchre, the disciples, the Angels, the holy Ghost, the power of Christ in the hearts of the righteous, and the preservation of the Church against the marvelous rage of devils and Tyrants, do plainly prove that our Lord jesus Christ is risen from the dead. And therefore abhor we the most impudent lie of the jews; and let us look for the coming of our Saviour, from the clouds, even for jesus Christ whom we worship as our redeemer. Now let us come unto these four things, which they say are not fulfilled in jesus, whom we acknowledge & serve as the true Messiah: which four things we confess were foretold concerning the Messiah by the holy Prophets of God, who without great sin are not to be suspected of untruth in their words. The first thing therefore which they object, The first argument of the jews. is concerning the time of the coming of the Messiah. The true Messiah, The mayor. say they, shall come in the last days. The minor. But that jesus, whom ye acknowledge to be the Messiah, did much prevent he last days. For it is above 1567. years since he was borne. Therefore that your jesus, The conclusion. is not the Messiah. The mayor they prove by the saying of the Prophet Isaiah, who in his second chap. speaketh after this form of the time of the Messiah: It shall be in the last days, Isai. 2, 2. that the mountain of the house of the Lord shall be prepared. Lo how shamefully the blind jews do offend here contrary to the very & right rule which they make themselves, The answer. and that is this, Who marketh not what is written both afore & after in books, he perverteth the words of the living God. For had they here compared the prophecy of Isaiah with that prophecy of Daniel, wherein as it were with a finger by most evident words the time of the coming of the Messiah is pointed-unto, surely far otherwise they would have defined the last days. A day is understood three manner of ways. A day taken diversly. First for the time wherein the sun is over our Horizon, An artificial day. which the Astronomers call an artificial day. secondly, it is taken for the space of 24. hours from the rising of the sun unto the rising-againe of the same, A natural day. and that is called a day natural. Last of all some certain time ordained, decreed, and appointed for some special thing: in which sense the Prophets understand it many times. Therefore when the Prophet saith, In the last days, he noteth the last times, that is the last age of the world, distinguished from the other ages not so much by a certain, and described number of years, as by a separation of things done in the same. So did Elias distinguish the world into three times or ages, when he said: Two thousand void; two thousand the Law; two thousand the Messiah: And therefore according to the computation of Elias, the last time of the world is the space of two thousand years. Read the Chronicles of Philip Melancton. Again, the last days are oftentimes taken by the prophets for the last time of the jewish kingdom, and nation in Palestine. So that the sense of the Prophet is this: it shall be in the last days, not of worldly time (for who should have reaped any benefit by favour so long put of? surely very few.) but in the last days of prophecy, of the kingdom, & of the Priesthood, which three things ceased when the sacrifice of Christ was finished. A vain fiction therefore is it of the jews which they make about the time of the Messiah invented contrary to their very conscience. But this they feign to delude such as are ignorant of the manner of the scripture in distinguishing times. The second thing which they object, The 2. Argument of the jews. is about the form of the kingdom of the Messiah promised, which they very impudently contend agreeth not with our Messiah. The Mayor Under the Messiah, say they, shallbe no wars neither among men, Isai. 40, 4. nor among the beasts of the field, but sovereign peace, the mountains being made low, and the valleys exalted, that all things may be straight and plain. The Minor But this we see not hitherto come to pass. The conclusion. And therefore the Messiah is not yet come. To prove the Mayor they bring forth these and such like places of the Prophets: Isai. 2, 4. They shall break their sword into mattocks, and their spears into scythes: nation shall not lift-up a sword against nation, neither shall they learn to fight any more. Isai. 11, 6. And in the 11. chapter of the same prophet Isaiah: The wolf shall dwell with the lamb, and the leopard shall lie with the kid, and the calf, and the Lion, and the fat beast together, and a little child shall lead them. 7. And the cow and the bear shall feed, their young ones shall lie together: and the Lion shall eat straw like the bullock. 8. And the sucking child shall play upon the hole of the asp, & the waned child shall put his hand upon the cokatrice hole. 9 Then shall none hurt nor destroy in all the mountain of mine holiness: for the earth shall be full of the knowledge of the Lord, Micah. 4, 1. as the waters that cover the sea. To which effect the Prophet Micah cap. 4. entreateth. Isai. 40, 4. Isaiah likewise addeth: Every valley shallbe exalted, & every mountain and hill shallbe brought low. By these & many more such like prophecies concerning the manner of the government of the Messiah, the blind & foolish jews do conclude that jesus the son of the virgin Marie is not the true Messiah promised by the Prophets. But against these let us oppose an immovable foundation, The answer whereof we will conclude, that such things as corporaly be ascribed, ought spiritually to be understood through comparing earthly with heavenly things. The foundation is this, Kingdom of Christ what. The kingdom of the Messiah is not an earthly but an heavenly & spiritual kingdom: which may be gathered by the first promise made of the Messiah to come. For the Messiah was promised that he should come to destroy the kingdom of Satan. For thus it is in the first promise: Gen. 3, 15. The seed of the woman shall break the serpent's head, that is, the Messiah shall destroy the works of the devil, namely sin and death, and restore to man the image of God; which through sinning he had lost, that is, as Daniel doth interpret the same, Dan. 9, 24. shall bring-in everlasting righteousness, and blessing upon such as acknowledge him to be King. Gen. 22, 18. And therefore it is written, In thy seed shall all the nations of the earth be blessed. Of this ground we do firmly conclude, that whatsoever by the holy Prophets of God is foretold touching the reign of the Messiah after the similitude of an earthly kingdom, Kingdom of Christ is a spiritual kingdom. aught to be applied by way of comparison, according to the manner of a spiritual kingdom, to signify that in the kingdom of Christ there should be equality, concord, and wonderful peace, peace I mean agreeing to the kingdom of Christ, namely a spiritual peace, and that in and among such as by true faith receive Christ into themselves. Which spiritual peace is signified by the concord of the beasts, whereof the Prophets do speak. Office of the Messiah. For it is too too foolish to think that the office of the Messiah is to change the natures of things, as to make the Lion laie-awaie his cruelty; or the Asp, and Cokatrice their poison. So then under these figures the Prophets do signify, how men that are fierce, bold, and cruel, as Lions, if once they take upon their shoulders, the easy and light yoke of Christ, Mat. 11, 29 30. that is, do embrace the doctrine of Christ, and through faith depend upon him, must needs laie-awaie their lionish nature and conditions, and so dwell peaceably and lovingly with sheep, that is, with mild and simple ones, having on each part through faith of Christ, put-on love; and how the Mountains, namely the chief among the people, laying-aside haughtiness of mind, must suffer themselves to be made equal to them of lowest degree. And that there should be no such worldly peace, as the jews dream of, Psal. 110, 2 the 110. Psalm, which was written of the Messiah, doth testify, where among other things it is said: Be thou ruler in the mids of thine enemies, which thing we see to have come to pass in Christ, who even among his most extreme & cruel enemies hath a Church, the which he protecteth, and defendeth against the rage of all tyrants, and devils. For this prophecy doth firmly abide: The seed of the serpent shall bruise his heel, Gen. 3, 15. that is of the Messiah, and of the Church. The third thing which the jews object is the place of his sceptre, The 3. argument of the jews. that is of his kingdom, or court of the Messiah. The Messiah, The Mayor. say they, shall have his Palace in mount Zion. But that jesus whom you take to be the Messiah, The Minor. possesseth not one foot of ground there. Therefore that jesus is not the promised Messiah. The conclusion. The Mayor they confirm by a saying in the second Psalm: Psal. 2, 6. I have set my King upon Zion mine holy mountain. And in the 4. of Micah: Micah. 4, 1. The mount Zion shall be the house of jehovah, the people shall flow unto it. Here again the miserable jews do understand that carnally, The answer which the state of the Messiahs kingdom doth prove, ought spiritually to be taken. The mount Zion mysticalie doth signify the Church: Mount Zion the Church. which is therefore called mount Zion, because the kingdom of the Messiah there beginneth, according to the words of Isaiah in his second chapter: Isai. 2, 3. For the Law shall go forth of Zion, and the word of the Lord from jerusalem. For it is the phrase of the Scripture to name the whole from the original: as the jewish people is called Israel in respect of their beginning. After which manner Zion is said to be the palace of the Messiah, because the Messiah began there his kingdom. Again as jerusalem may two ways be understood spiritually and earthly: jerusalem, what it signifieth. so may the earthly Zion, whereby the heavenly is figured, which is the palace of the Messiah our Lord jesus Christ. And that the prophecy either of David or of Micah, concerning the mount Zion, and earthly city jerusalem, may not carnally be understood, the Prophecy of Daniel in his 9 Chapter doth plainly show, where it is said: Dan. 9, 26. And the people of the Prince that shall come, that is the host of the Emperor Vespasian, shall destroy the city & the sanctuary, and the end thereof shallbe with a flood: & unto the end of the battle it shallbe destroyed by desolations. Now for so much as the event doth answer to this prophecy of the utter destruction of the city jerusalem, the vanity of the Iewes is manifest enough, which place the palace of the Messiah in the earthly mount Zion. The 4. The 4. argument of the jews. thing which the brainsick jews do object, is about the people of the Messiah, which, they say, can be none other, than carnal Israel: That they think to be the proper inheritance of the Messiah; to it only, they will stand in it, that the promises were made. But miserably they both are deceived, and do deceive. The answer. I confess, the very carnal Israelites were chosen before all other nations, and was called the peculiar people of God. But wherefore I beseech you? For their merits and worthiness? Not so. But that there might be a people that might keep the law of God, in whom and from whom the Messiah might be borne. In consideration of which excellency of God, David saith in the 147. Psalm, Psa. 147, 20 He hath not dealt so with every nation, neither have they known his judgements. But what? Hath God, changing his mind, taken to himself the idolatrous Gentiles and refused the jews? The jews, why rejected. Surely the counsel of God is unchangeable, for he is faithful in his promises: but he hath a condition of faith and obedience annexed. And therefore because of their incredulity the jews are castaway. For they have despised the word of God, and rebelliously rejected the Messiah sent unto them for their welfare: which thing doubtless the Prophets concealed not from us. What is that which the Prophet Isaiah in his tenth chapter doth say? Isai. 10, 22. Though thy people, o Israel, be as the sand of the sea, yet shall the remnant of them return. What is more evident than this prophecy? Hath not the event plainly agreed to these words? But how cometh it about that they are not converted? Whose fault is it? The same Prophet showeth wherein it lieth, whose words let us hear: I have spread out my hands all the day unto a rebellious people. Isai. 65, 2. But whence came that rebellion? Surely from nothing else, but even because they were offended at the baseness of the person of the Messiah. Which thing the same Prophet foresaw would come to pass. For thus he saith: Behold I lay in Zion a stumbling stone, and a rock to make men fall: Rom. 9, 33. and every one that believeth on him, shall not be ashamed. Who is the true Israel. Mine answer then unto the objection is: Israel is the people of the Messiah; which is very true being understood of the true Israel which is not of the flesh, but of the promise. But Israel of the promise is every one which believeth: which thing in holy scripture is declared by sundry types and figures. Ishmael, and Izhak were borne of one father Abraham: Esau and jaakob of the same father Izhak. But as Izhak and jaakob for the promise sake are reputed for the seed, without any respect had unto the prerogative of the flesh: so every one which believeth the promise is counted for the seed, as Paul in the 9 10. and 11. chapters unto the Romans doth at large and evidently prove. For in these three chapters the Apostle handleth the same argument which we do in this place. And therefore I sendbacke the hearers unto Paul, who by strong arguments refuteth the erroneous definition of Israel, and confirmeth the true, which in times passed was shadowed in the old Testament. Whereof the Apostle concludeth, Rom 10, 12 how there is none odds, how there is no difference between the jew and the Grecian. For he that is Lord over all, is right unto all, 13. that call-upon him. For whosoever shall call-upon the name of the Lord, shall be saved. Therefore without any respect had either unto nations or persons, the Lord without acceptation of persons is liberal unto al. For he is the God not of the jews only, Rom. ●. 29. but also of the Gentiles, who, as he rejecteth all disobedient ones: so of his mere mercy he receiveth such as fly unto him according to the unchangeable rule of his eternal decree. As touching the vocation of the Gentiles into the place of the disobedient jews, the Prophet Hosea in his 2. chapter did foretell, Hos. 2, 23. I will say to them which were not my people, Rom 9, 25. 26. Thou art my people: and her, beloved, Hos. 1, 10. which was not beloved. And it shallbe in the place where it was said unto them, Ye are not my people, that there they shall be called, The children of the living God. And touching that which the jews object of the ignominy of the cross, whereby they are offended, it is by the testimonies of the Prophets sufficiently confuted above * In the 4. Chapter of this first part. where we entreated of the passion, victory, resurrection, and ascension of our Saviour into heaven. Now the cause why the incredulous jews do detract from the authority of the Evangelists, For the authority of the Evangelists. and say that they writ contraries, springeth out of that very puddle of impiety whence their other toys do arise. For in the ground, and sum of matter they differ at no time, but the difference appeareth in circumstances only. Iud●●●cus vives lib. 2. de veritate fidei. But the more plainly to answer unto the objection of the jews, I will adjoin to this place the words of Ludovicus vives, which are these: But, saith he, do these four, to wit Evangelists, differ at any time among themselves? To this question john Chrysostom answereth on this wise. Small disagreeing in the Gospels sometime do offer argument of the truth, lest otherwise they might seem to have written of composition, if in all respects they should agree. john the Apostle was at Ephesus at that same time when Paul was, yet neither maketh mention of other in their Epistles, neither did they meet much and talke-together, seeing they were sufficiently enough taught, instructed, and armed as it were of the spirit of God, that they might not be thought after they had communicated-together one after an others counsel to have preached Christ: but according to the doctrine of Christ himself, and revelation from heaven: so that in the principles & sum they disagree no whit, as that Christ is the son of God, borne of the virgin Marie, and that he worked miracles, taught to contemn this world, to believe, to love both God and man; that he called all men unto everlasting happiness, and suffered, died, rose again, ascended into heaven, sitteth at the right hand of his father, and shall come to judge the quick and the dead. These things with one voice, and with one mind they do constantly report and teach. Albeit in circumstances which the Grecians call Perestaseis, the which altar not the substance of matter, they differ sometime. One showeth a thing briefly, another more at large. One telleth how two were healed, another how three: One at the coming out at the gate, another at the going in. Which thing falleth-out many-times, because the miracles of Christ were so many, that those things which in deed were diverse, we think are the same by reason of some resemblance which they have together: and so it falleth-out in the words and sentences of doctrine. Christ uttered the same things in diverse places diversly. One telleth what he said on this wise, others what he said in that place after another form, to speak plainly they gather pieces of the sermons, and words of Christ which may make for our instruction, and welfare. CHAP. 6. How, and wherein the jews do blame our Lord and Saviour Christ: with a cleared him from the same. HEre followeth how the jews inspired of the devil, the father of all untruth, do most impudently and cursedly blame our most holy and innocent Christ; that which they lay against him is this. First, as they say, because he made himself the son of God equal to the Father. john. 10, 30 secondly, for that he adhorted men to the worshipping of another God. thirdly, for abrogating the law of Moses. fourthly, because he spoke against the traditions of the fathers. fiftly, Luke. 6, 1. 2. & for violating the Sabbaoth. sixtly, for saying he could destroy the Temple of God, Matt. 26, 61 and build it in three days. last of all, Luke. 11, 14. 15. because he cast-out devils through Beelzebub the chief of the devils. See what envy, lo what a mind perverted can do, when men are drowned in the gulf of malice! Who seethe not that these miserable wretches, which dread not to contend against God himself, are to be pitied rather than confuted? yet briefly let us answer to every particular crime. Touching the first, Answer unto the first crime. we may confess that he acknowledged himself to be the son of God equal to the Father. But what wise men will say it is a lie to confess the truth? For if this be a fault, then shall a lie be a commendable thing: which no man will grant that maketh account of the law of nature. Do not the Prophets in many places of the scripture ascribe the name jehovah to the Messiah? saith not Isaiah in his sixty chapter. Isai. 60, 2. The Lord shall arise upon thee, and his glory shall be seen upon thee? Hitherto belongeth the saying of the prophet jeremiah, jer. 33, 16. wherein he is called the Lord our righteousness. And the Lord himself out of the 110. Psalm declareth how the Messiah should be nor only a man, but also à God, when he said, Psal. 110, 1. The Lord said unto my Lord, sit thou at my right hand. Office of the Messiah. But the error of the jews doth here-of arise, because they marked not how the office of the Messiah was to pacify the wrath of God, to bear the punishment of the sins of all mankind, to be present in all places, to behold the heart, to hear the groans of such as call-upon him: which things doubtless are not the works of any pure creature, or finite nature. But of this matter we have spoken more at large in another place. The second, Answer to the second crime. concerning the worshipping of another God, as it is a new invention of the jews: so it is most false. For both by word and example he invited to the praieng-unto, and worshipping of that God alone, even the only and true God, which had both given a law and ceremonies to the people, & also brought the jews out of the land of Egypt. john. 5, 17. 18. etc. But this was it which troubled the jews for that he called God his Father, whom had he denied, he should have been like to them, that is à liar. Answer to the third crime. The third thing which they object, is the abrogation of the law, wherein they make a loud lie. For he alone both fulfilled the law himself, Matt. 5, 17. 18. etc. and corrected the abuses of the pharisees, yea and always even to the death of the cross was subject to the law. The fourth whereby they say how he spoke against the traditions of the fathers, Answer to the 4 crime. is most untrue. But what fault is it, I pray you, to reprehend impiety? to condemn superstition? and to speak against such things as are manifestly against the word of God? Is it such à crime to blame the perverse opinion of the pharisees whereby they place the traditions of men before the commandments of GOD? especially when the Lord himself doth say, jer. 20, 18. 19 Walk ye not in the ordinances of your fathers, walk in my statutes? Saith not the Lord by the Apostle, Mark. 7, 7. They worship me in vain teaching for doctrines the commandments of men? But this was one, and a principal cause of crucifying jesus the Messiah, fearing, traditions being abolished, lest they themselves should come into contempt among the people, & lose not a little of their authority, and so by little and little come into decay. The fifth crime is, Answer to the 5. crime that our Lord should violate the Sabbaoth, the which also is most untrue. What is it to keep the Sabbaoth aright. For as the true rest of the Sabbaoth is to cease from sin, and to rest in God: so the true works are they which make unto the abolishing of sin, and promoting of God's glory: as were the deeds of healing which he wrought upon the Sabbaoth. And in very deed there can be no more excellent à work than to help man at his extreme necessity. If it be not lawful upon the Sabbaoth to heal, shall it therefore be lawful to kill a man? Is it lawful to draw out an Ass fallen into a pit, and shall it not be lawful on the Sabbaoth by the word and power of God to heal a man? But this people have neither end, nor measure in slandering. The sixth crime which they lay to his charge is, Answer to the 6. crime. I can destroy this Temple, and build it again in three days. john. 2, 8. The occasion of which his words was this. The jews had required a sign of Christ of his zeal, and power, he therefore according to the manner of the Apostles, and of his own too, showeth them no frivolous, temporary, or base sign, as they required, but a great, a wonderful, and an everlasting sign of the resurrection of his body, which should be the third day after his death: which body of his was more truly and aptly the Temple of GOD, than that stony one of jerusalem. For therein dwelleth a more proper, Against the 7. crime. and present God. The seventh crime which they object to our Lord is, that he cast-out devils in the name of Beelzebub the chief of the devils. Which fault by strong arguments he removeth from himself, Matth. 12, and Luke 11. But afore I show how the faithless jews do blemish the miracles of Christ, Of miracles in general. I will in few words declare what is meant by divine miracles. Next I will briefly show the marks, whereby the divine miracles of Christ, and of the saints are distinguished from feigned miracles of magicians, and devils. For the devil as one that hateth God, and would gladly turn us from God by all possible means, both by himself, The Devil an invitator of God, and his works. and his ministers the magicians, doth emulate the works of God, and especially miracles, because he seethe how that thing cometh nearest unto the divine power which is above nature. And therefore as by his own natural force he is mightier, so in the knowledge of the virtues and operation of things more skilful than man, he easily beguileth our senses to deceive, and bring us from the truth. Divine miracles are such as God worketh: Divine miracles wha●; which are therefore called miracles, because they bring men into admiration. Effects of divine miracles. For first they bring men into the admiration of God's power whereby miracles are wrought. Secondly through the power of God men gather that the person which doth miracles, both is sent of GOD, and also bringeth God's word, for confirmation whereof miracles are showed, as most evident demonstrations. Thirdly through this consideration faith is conceived in the mind, of the doctrine; albeit the majesty of the doctrine doth exceed the reach of reason. fourthly of credit to the doctrine springeth in the heart à confidence of the promise of the good things which are brought by the doctrine. fiftly who so believe the doctrine, and hope for the promise, they do love, and praise God. And by miracles, as it were by the hand they are led unto the faith of their condition, which is to have fellowship with God, and in him to obtain an everlasting blessedness for evermore. sixtly, because every sign is a sign of something signed, faith seeketh the analogy & comparison between the sign and that is signed, and so by comparing them together of earthly gathereth heavenly, & spiritual things of visible. For the divine miracles of Christ above all have spiritual significations: the which, the aptly they may be applied, should be reduced unto more evident sentences of scripture, and notable examples, that the spiritual interpretation may be agreeable to faith, and consent with the principle grounds of our religion, yea and also have evident examples whereby the matter is painted out as it were. The reason why Christ and good men would confirm their doctrine to men by miracles, The reason why miracles were wrought. is this. It was very meet that faith, which is of matters that exceed man's understanding, should be confirmed by such things as are above nature, and contrary unto the usual course of the same, that men with their outward eyes beholding such things to be brought to pass as exceeded the power of nature, might be stirred-up to the beholding with the internal eyes of the mind, that is, to the believing of those things which are beyond reason. As therefore the things which are subject to reason need no demonstration, that an undoubted faith may be given to them: so divine and celestial, by miracles, as by certain heavenly proofs, do deserve credit. Now the cause why at this day miracles are not wrought in the eyes of men, Why miracles are not wrought. as they have been, Augustine showeth when he saith: Neither be these miracles permitted to endure unto our days, that the mind may not always seek after visible things, and so by the long use of them mankind would wax cold, which through their novelty was inflamed. Neither ought we in these days to doubt that they are to be credited, who, when they preached those things, which few attaine-unto, could for all that persuade the people how they were to be followed. Hitherto generally have we spoken of heavenly miracles, How to know the true from false miraces. now come we unto the marks, whereby divine are distinguished from devilish, and true from from feigned miracles. The notes are six, namely the truth of the nature, the power, the manner of doing, the efficient cause, the cause moving before it be wrought, and the end. By these notes as it were by a touchstone miracles aswell of Christ and of the Saints, namely divine, as feigned and diabolical as of Magicians, and enchanters, are to be examined. For the first therefore. The 1. note. The truth of the essence is to be considered. All the miracles of Christ have the truth of the essence, that is, are such in deed as they seem to be. Lazarus Lazarus. had lain four days in the grave, john 11, 17. & stoonk again, therefore without doubt he was dead. Therefore Christ raising him from the dead, wrought a true miracle in deed. For being raised he lived truly, he eat and drank, whereby many jews, that knew him marveled much at the miracle. Neither was there wanting which sought to kill Lazarus, that so they might either blemish, or deny the dead. And therefore it was a true miracle. But the miracles of the devil, Miracles of the devil how wrought and of magicians are done by juggling and deluding the eyes, as those were in times passed that happened in Epidaurus and else where, or by secret, and natural philosophy. For the devil who exactly & perfectly knoweth both the nature & power of things, can secretly apply either herbs or stones, the effect whereof is counted of ignorant men for a miracle, albeit it be the work of nature. The second note, The second mark. whereby true miracles are known from false, is the power whereby they are wrought, the which if it exceed the power of nature, is doubtless divine, and the miracles so done have God for the author of them. How to know by what power a miracle is wrought. This divine power may diversly be seen in the miracles both of the Saints, and of Christ himself. First in the very action, as for the sun to stay his course, or to return from the west unto the East; jos. 10, 12. 13. for a man to walk upon the waters, as upon dry land, which thing we read our Saviour to have done. Mat. 14. 25 secondly in the subject upon whom the deed is done, Matt. 9, 27. 28. 29 as to give to the blind sight, and life to the dead. john. 9, 1. 2. & 32. 34. & For nature may give both light, and life too, but not either to the blind or to the dead, as our Saviour did. thirdly by the order also and manner whereby they are done, Mat. 8, 26. as suddenly to cease a tempest, Matt. 14, 32 and the troubled sea, suddenly to heal the sick. So do we read our Saviour Christ to have commanded the winds and the sea, and the tempests which forthwith obeyed him, Luke. 5, 12. 13. & manietymes even with a beck, and suddenly to have healed lepers and others. Mark. 9 33 34. fourthly by the worker, as to behold the hearts of men, which thing belongeth only unto God. Luke 9 46. 47. How often I pray you do we read that Christ saw the very cogitations, sometime of his own disciples, john. 9, 6. 11. sometime of his adversaries? fiftly by the instrument wherewithal the miracle is done, as with clay to restore sight to the blind, whereas clay naturally will make blind rather, but the Lord used clay in healing the blind, that the curing might seem to proceed not from nature, but from the God of nature. And so Christ did work all sorts of miracles, that if any man, as the minds of men are very divers, should suspect or not be throughlie persuaded in some one, so many and so divers were added, that now all matter and occasion of doubting is quite removed: so the none may doubt whether the miracles of Christ were done by the power of God. But neither the devil, nor any other power that is finite can work such miracles. devils can work no miracles. And although many things do seem to be miracles: yet in truth they are not, because they be wrought by the power of nature, as by herbs or some other thing, which the devil secretly can apply. And therefore many things are done which are known to the skilful in the nature of things, that the rude people account for miracles: as are those things which are done by Art magic, as above also we have noted. The third note followeth, The 3. note. to wit the manner of working miracles. Matt. 8, 26, 27 Sometime Christ by only commanding, showed miracles, to declare how he was the Lord of nature; john. 11, 41. sometime he did so by invocation, to give men to understand from whom he had all things, and also to meet with their slander who said that in the name of Beelzebub, the chief of the devils, he cast-out devils; sometime by the use of one thing or another, john 9, 6. as by clay or spittle, to show that God worketh sometime by means, & sometime without means, sometime contrary to the nature of the means, sometimes through the touching of his garment, sometime by his only pleasure being absent. Matt. 9, 20. But the illusions of devils which have likeness of miracles, Mat. 14, 35. 36. are done after foolish and very ridiculous means, Mark. 7, 29 30 whereby it may easily be perceived who is the author of them. Luk. 7, 6, 7, & 10 For the devil, that no man may suspect them to be done by the power of nature, commandeth words to be used that agree nothing at all to the matter, as if an horse be to be healed, these words are to be said, The sea is salt, and frozen in the Winter, and some such thing more absurd. Sometime that wolf putteth on a lambs skin, and will have the words of the holy Scripture to be used, as some verse of the Psalter to be recited; or a sentence out of the Gospel to be hung about the neck; or a Mass or more to be said, & sometime he will have beans or other things to be put under an holy clout of linen. But who can bring all his toys into remembrance, the which are better known to the bondslaves of Satan, than to the godly. The 4. note is the efficient cause. The 4. note. Christ at no time sought occasion to work miracles, but always used the occasion offered. He took neither time nor place to show his cunning: but suddenly always, & according to the matter ministered. But the devil, & deluders of the simple seek both time & place convenient for their juggling, and have their certain preparations. Again Christ who excelled in true holiness wrought miracles both by himself, & by his good and godly disciples: but Satan doth his feigned miracles by wicked, by naughty people, witches, unclean men, by wisemen, by fairies, by the reprobate, who no man can doubt, do work by guile, and fradulentlie. The fift note, The 5. note. is the cause moving before the thing be done. The Son of God, & other good men at no time respected their own commodity, but the profit of others; that it might appear how in their miracles they sought not their own glory, but were brought thereunto through the approbation of their faith, who required them, that men might use to believe God, and them▪ but wisemen, the ministers of Satan, either seek profit, or vain pleasure, or either to move foolish men to laughter, delectation, and admiration; or to terrify them. The sixth note is, The 6. note the end. Christ at no time wrought any corporal miracle, but it had many spiritual significations, whereof the books of divines entreat at large: but the illusions of the devil are comprised within the bounds of vain ostentation. These things I thought good briefly to touch concerning the marks of true and false miracles, that all the world might see how great the vanity of the jews is, that blush not by ill words, against their own conscience, to impair the credit of Christ his miracles. CHAP. 7. How it was foretold by the Prophets, that the jews should set themselves against the Messiah. AND that the jews, of old looking-for the Messiah, should take offence at his person, and so stumble thereat, that they should not acknowledge him, no not when he was present before their eyes, it was long afore also foretold by the Prophets, that, when we see the event to answer to the prophecies, we might fence our minds against the slanders of the cursed jews, and utterly abhor their detestable contumacy. When Isaiah said, Though the number of the children of Israel were as the sand of the sea, Isai. 10, 21. 22. yet shall but a remnant be saved, Rom. 9, 27. showed he not in plain words, that the jews should revolt from the Messiah, or more truly should not acknowledge him, in whom alone salvation doth consist? When the same Prophet in his 5. Chapter doth say, Isai. 5, 1. My beloved had a vineyard in a very fruitful hill, and he hedged it, and gathered out the stones of it, 2. and he planted it with the best plants, and he built a tower in the midst thereof, 3. and made a wine press therein. Now therefore, o inhabitants of jerusalem and men of judah, judge, I pray you, between me and my vineyard: do not these words of the Prophet manifestly setforth both the goodness of God toward the jews, and also the contumacy of the jews towards God? By both which places it may be gathered how their election and state was conditionarie, as that which might not depend upon the prerogative of the flesh, but of the condition of faith. Again when the same Prophet in his 8. chapter doth say: Isai. 8. 13. Sanctify the Lord of hosts, and let him be your fear, and let him be your dread, 14. and he shallbe as a sanctuary: but as a stumbling stone and as a rock to fall upon, to both the houses of Israel, and as a snare, and as a net to the inhabitants of jerusalem. 15. And many among them shall stumble, and shall fall, and shallbe broken, & shall be snared, and shallbe taken; doth not the event answer also to this foresaying? And when he addeth, 16. Bind up the testimony: seal up the law among my disciples; doth he not expressly speak of the disciples of the Lord, whom afterward he saith should be as signs and wonders in Israel? 18. And again when he saith, To the law and to the testimony if they spoke not according to this word, 20. it is because there is no light in them, doth not the Prophet here propose the condition of getting salvation, the which all the Prophets do testify most of the jews should neglect? But wherefore comes this about? Surely not of the counsel of God sending the Messiah, The cause of the reprobation of the jews. and by him inviting all men unto salvation; but through the malice of them, who, offended at the person of the Messiah, have refused to accept him, because he was not such a one as they are, What the jews misliked in Christ. to wit covetous, ambitions given unto voluptuousness (for evermore vices are enemies to virtues, and the best men are envied of the wicked) that he glittered not in his silks, velvet, gold, silver, & jewels; that he had not his guard and gentlemen attending upon him; that he promised not pleasure and bodily delights; that by force of arms he vanquished not their neighbours about them; that he made none of them Dukes, and precedents of the nations of the world; finally because they acknowledged not the spiritual glory of his spiritual kingdom. Thus hitherto we have sufficiently proved the vanity of the jews, The conclusion of this treatise against the jews. who given to worldly pleasure, acknowledge not the true Messiah, enen jesus Christ the son of Marie the virgin, & therefore falsely name themselves the people of GOD, and challenge the title of the Church. Wherefore let us, seeing that we are compassed about with so great a cloud of witnesses, Heb. 12, 1. cast away every thing that presseth down, 2. and the sin that hangeth so fast on: let us run with patience, the race that is set before us, looking unto jesus the auctor and finisher of our faith. 2. Tim. 4, 1. From heaven let us look for him who will judge the quick and the dead, Phil. 3, 20. 21. and change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. To this only Messiah the son of God, together with the father and the holy spirit, be honour, might, and glory worlds without end, and for ever more amen. CHAP. 8. Against Mahomet, or the Turks, who take upon them to be the true Church, and yet are not. ALthough the madness of the Turks doth sufficiently prove the auctor of their sect to be the devil: yet both because more and more daily their sect doth increase, and godliness decrease in many, who had rather be counted than be godly indeed; and also because Epicures fondly do reason of religion, I think it good to admonish the younger sort concerning the Turkish sect, that understanding what it is, they may abhor it the more, and shun the same even as they would the devil himself. And that the more distinctly we may entrete hereof, I think it not amiss to examine these points; 1. What prophecies have gone-before of this sect; 2, What was the occasion thereof; 3, Who was the auctor; 4, What companions he had; 5, How it increased & was confirmed; 6, What laws it hath; 7, what fables are mixed to their guile & deceitfulness; 8, What manner of Paradise it promiseth to the favourers; 9, By what arguments the impiety of Mahomet may be refuted; 10, And finally, how the minds of men may be comforted against the rage of satan ranging so in the world. 1. Prophecies of the Turks. And although divers Prophets have foretold of the wickedness & tyranny of the Turks: yet in this place we will only recite the prophecy of Daniel which he hath in his 7. chapter, the which is very notable, and agreeth especially unto the time when this impiety & tyranny did begin. Dan. 7. 7. After this, saith Daniel, I saw in the visions by night, and behold, the fourth beast, was fearful, and terrible, and very strong: It had great iron teeth; it devoured and broke in pieces and stamped the residue under his feet: and it was unlike to the beasts that were before it: for it had ten horns. Hitherto spoke Daniel of the fourth, that is the Roman Empire, and of the cruelty of the same, and of the ten kings in subjection thereunto: Now followeth the prophecy of the Turkish kingdom in these words: 8. As I considered the horns, behold, there came up among them another little horn, before whom there were three of the first horns pluckt-awaie, and behold, in this horn were eyes like the eyes of man, and a mouth speaking presumptuous things. 23. And afterward, The fourth beast shallbe the fourth kingdom in the earth, which shallbe unlike to all the kingdoms, and shall devour the whole earth, 24. and shall tread it down and break it in pieces. 24. And the ten horns: out of this kingdom are ten kings that shall rise: & another shall rise after them, & he shallbe unlik to the first, 25. & he shall subdue three kings. And shall speak words against the most high, and shall consume the saints of the most high, & think that he may change times and laws. Hitherto Daniel, whose prophecy the event hath proved to be true. For in the year of Christ 623. Heraclius being Emperor, Mahomet moved sedition, and forthwith the Saracens or Arabians joined together these three dominions Egypt, Syria, and Africa, which are the three horns plucked from those ten horns of the fourth beast. And Daniel ascribeth to this little horn, that is to the Turkish Empire, three notes, whereby it may be known. The first whereof is a new law contrary to the law of God. For the eyes do signify a law subtly invented. Marks of the Turkish Empire. The second mark is, Blasphemy against the most high, which is Christ. For the mouth speaking words against the true God, signifieth blasphemies against the son of God. The third note is, cruelty towards the Church: And he shall consume, saith he, the saints of the most high. The fourth is, an endeavour to abolish the Gospel, & the Church. He shall think saith he, that he may change times and laws. God would have this prophecy to be extant for a strengthening of the godly against the cruelty of the Turks: that when they should see the event to answer to the prophecy, they might not offend at the stumbling-block of so great persecution, and of such revolting from the true Church. And therefore being thus forewarned by the Prophet, let us take heart to ourselves against this Turkish tyranny, & wickedness, especially seeing how the event hath answered to the prophecy. For there have four Monarchies been one after another. Now reigneth a people which are enemies to God, that openly doth abolish the Prophetical, and Apostolical scriptures. But how sprang-up this new kingdom? 2. How the Turks began, etc. who was the author? who took his part? Mahomet in his youth by reason of his poverty lived by theft and robbery, afterward having heaped much riches together, he was a soldier among his countrymen the Arabiansunder Heraclius. In that war he found occasion of principality, and power. For when the Arabians, being offended with Heraclius for denying them their pay, & for his religion, had severed themselves from him, Mahomet joined himself to the angered soldiers, & stirred-up their minds aaginst the Emperor, & encouraged them in their defection, whereupon by a certain company of soldiers he was chosen to be their captain (as they commonly are extoled in every commotion which favour the wicked enterprise of the rebellious people, and set upon the mighty & governors.) In this new capitane many could not abide the baseness of his birth, nor the odiousness of his former life, especially they loathed him for a disease he had, which was the falling sickness. He therefore to redeem himself from this contempt, which is an easy matter among the foolish common people, pretended a divinity in his doings, feigning himself to enter communication with God, and so when he talked, to be ravished out of himself, and seemed like unto one afflicted with the falling sickness. And therefore he said plainly, but untruly, how he was no more a capitane, and prince elected through the favour of soldiers, but a prophet, and a messenger of the almighty God, that under the show of divinity he might have all men the more obedient to his words. But forsomuch as he was rude altogether and unlearned, he adjoined to himself two masters and counsellors that were Christians, the one whereof was Sergius an Arian, Sergius the Arrians. Nestorians. and the other john Nestorius, to whom there came a third, who was à jew, à Thalmudiste. Every of which defended his several sect. whereupon Mahomet supposing that he should not only gratify his companions, but also the more easily allure all nations unto himself, received all, that is, the pertinacy of Arius, the error of Nestorius, and the vain inventions of the Thalmudiste. And therefore he received from the jew circumcision; from the Christians sundry washings as it were Baptisms; and with Sergius he denied the divinity of Christ. Now some worshipped idols; others were baptised, and somewhat instructed in Christianity, who, as soon as they had left the Roman Emperor for the hatred they bore against him, renounced forthwith the religion which he defended. Even after the example of those ten tribes of Israel, which revolting from the house of David unto Roboam, despised the laws of their fathers, and went from the service of the only true God unto the invocation of Devils. Mahomet's manner to enlarge and establish his kingdom was this, 3. How the Turks multiplied, and increased. which also his masters taught him: He said how God at the first to mankind sent Moses, after him jesus Christ, who were endued with the power to work miracles. But men gave small heed to them. Therefore he determined to send Mahomet a warrior without miracles, that whom miracles had not moved, weapons might compel. He said how he was the last messenger, and that after him none should come; how Christ in the Gospel had prophesied of him, and how tidings was of him through a wonderful light which passed from Eva by succession of kind through all women even to his very mother. See the subtlety of this knave Mahomet, who knowing that he was destitute altogether of the heavenly gift to work miracles, which thing was at hand, he feigned he was sent with the sword. But this armed man at the length was vanquished, and received a sore wound in his mouth, whereby he lost some of his cheek teeth, and was thrown into a ditch, and put to a shameful foil, and that the very day before, he had from the oracle of GOD promised victory to him and his. Yea and while he was yet a common thief he was oftentimes beaten sore of the Drianites whose camels he set-upon returning from Mecha. And that city which hath him now in honour, sometime adjudged him unto death, as a very hurtful thief, and appointed a reward, if any could bring him unto them either quick or dead. This champion of the Lord (for sooth) first a thief, afterward a seditious soldier; then a runneagate, after that a capitane of a rebellious host, persuadeth light heads, enemies to the true religion, how he is the messenger of God; whereby we may gather how great the power of Satan is in them, which embrace not the truth. Whereof it is that at this day that adversary of God defendeth his blasphemies against God by Turkish and Mahometical force, according to the prophecy of Daniel. It followeth that we speak of the laws of Mahomet, 4. The laws of Mahome● which are partly political, & partly ceremonial or of service: but of these I will touch very few, whereby it will be easy to judge of the rest. First of all, to his Arabians, that is, to poor men, accustomed to live upon the spoil, he alloweth theft, and setteth a law of revengement. Hurt him, saith he, which hurt you. He saith also, He that either killeth his enemy, or is killed by his enemy entereth into Paradise. He permitteth men to have many wives. He alloweth divorcement for a trifling cause, and receiving again upon small occasion. Now, I pray you, what is more against nature than such laws, if they may be called laws which pervert the law of nature, that is common to all men? On the otherside he hath given some laws which make to the increase of love and goodwill among men. He commandeth alms to be given, and promiseth paradise to such as give liberally, if so be they have courageously fought against the enemies. He willeth punishment to be given to the poor for their offences: But to the good law he annexeth impiety, namely how thereby they do merit remission of sins. He hath ceremonies, washings, & circumcision; five times in a day he compelleth his to pray in the temple. But that hypocrisy helpeth no whit, seeing they are void of the propitiatory, without which there is none access unto God. He willeth to abstain from swine's flesh. Hitherto of the laws. The fables which he intermixeth, 5. Mahomet's fables. as divine mysteries, be very ridiculous and foolish, of which I will recite four, that by them the rest, as the Lion by his talons, may be judged. This stout soldier of the Lord, Mahomet by name, telleth how by the conduction of Gabriel the Angel he ascended into heaven to talk with God. Where first of all meeteth with him an Angel ten thousand times huger than the whole world: for whom he got a pardon of God, whom he had offended, being requested▪ to make intercession unto God for him. Which done, God put his hand upon Mahomet, whereby he was strooken with so extreme à cold, that it pierced unto the very marrow of his back. He said that God was carried in a chair by eight Angels, whose head he vainly reporteth is of such à bigness, that the swiftest bird that is, in a thousand years cannot fly from one part thereof unto an other. The second fable like the same, A fable touching the abstaining from wine. whereupon the prohibition of wine is builded, is this: There was saith he, two Angels of God, namely, Horroth and Marroth, sent from God on a time from heaven into the world, appointed to govern and to instruct mankind, with these commandements, that they should neither kill, nor judge unjustly, nor drink wine. So a long time they were so taken, and known to be judges over the whole world. Upon a certain day a woman of all other the fairest came unto them having a matter against her husband; who to make the judges like her cause, invited them upon a certain day unto dinner. And being at their good cheer, she herself bringeth fine meats & furnisheth the table with bowls of wine, yea she serveth, and seethe that they lack nothing, & biddeth them to eat, to drink & spare nought. What needs many words? her fair words overcame them, and drunk with wine they burned after their fair hostess (see the chastity of Mahomet's Angels!) being overcome they desired her company▪ she promiseth upon a condition, if one of them would tell her how they use to ascend into heaven, and the other how she might descend. The condition they like. When she had learned the same suddenly she was lifted-aloft and ascended into heaven. Which when GOD saw, and had sifted the cause, he made her the day star, as beautiful among the Stars as ever she was among women. To the Angels, called before his judgement seat, he appointed that they should choose either the pains of this life, or of the world to come; who chose the pains of this life. Wherefore they are hanged upon iron chains with their heads downward in the pit Behil until the day of judgement. For which cause the use of wine is forbidden to the followers of Mahomet, lest they fall into the like peril. Such like stuff is the fable touching the prohibition of swine's flesh. A fable of Mahomet touching the forbidding of swine's flesh. When all living creatures, saith he, were in the Arch of Noah, the Elephant caste-backewarde, whereof sprang an hog, who with his snout turned up dung, whereof sprang a mouse, the which gnawed the hemp wherewithal the boards of the ship were joined. Hence Noah was strooken with a marvelous terror, and constrained to ask counsel of the Lord, who for remedy at that pinch willed Noah to strike a lion upon the forehead, from the nostrils of which Lion being moved, lepped-out à cat, which hunted the mouse, and delivered mankind from so great danger. This was the grievous cause, forsooth, why the flesh of swine is forbidden to be eaten of the Saracens. hereunto let us add the fable concerning the last judgement. A fable of the last judgement. Of this he saith, God shall give the Angel of death in charge, that he kill every creature which doth breath, aswell all the Angels, as all the devils, and all men, sheep, fishes, beasts, and cattle, that all may be dead except God himself. This done he will call the Angel of death, saying, O Adriel, is any thing yet remaining of all my creatures? And he shall answer, Nothing Lord, but I thy weak and feeble servant. Then shall the Lord say unto him, seeing thou hast killed all my creatures, go thou thy ways between Paradise, and hell, and afterward kill thy self, and die. So the unhappy wretch departed, and in that prescribed middle-place, lying on the ground wrapped in his wings, he choked himself with such an horrible roaring, as had the celestial spirits, and earthly creatures been alive, they could not choose but have died thereat. After which time the world shall stand void 40. years together. Which expired, the Lord holding heaven and earth in his fist, shall say as followeth, Where be now the Kings, Princes, & Potentates of this world? Whose is the Kingdom, the Dominion, and the power? Speak if ye have any truth in your words? And these words thrice repeated, he will raise-up Seraphuel, and say to him, Take this trumpet, and descend into jerusalem, and sound there. Then Seraphuel, having received the trumpet, which is as long as a journey of fifty years, standing in jerusalem shall blow the trumpet, and out of the same shall blow all the righteous souls, which flying all the world over shall be dispersed unto their bodies wheresoever they be, and at this first sound all the bones shallbe gathered together. Then after forty years he shall blow again, at which sound the bones shall take flesh. And forty years after that again, when he shall blow the third time, all souls shall come into their bodies. This done a fire flaming from the West shall drive all creatures unto jerusalem, whither when they are come it shall cease. Then when for the space of forty years they have swimmed in their own sweat, looking still for the judgement, they shall call Adam saying, Father why hast thou begotten us for such miseries and torments? Can you so suffer us, Father, to be tossed uncertainly between hope and fear? O Father call-upon God that he would altogether bring to an end whatsoever he will do with us between Hell and Paradise. Adam will answer: O sons, ye know how through the persuasion of Satan, I disobeyed the commandment of GOD; therefore go ye unto Noah. Then turning unto Noah, they shall say, O Father Noah, thou elect of God, make thou intercession for us. He shall answer, I did what I could, I saved you in the flood: Mine office is now out, but go you unto Abraham. So then they shall call-upon Abraham, saying, O Abraham the Father of the faithful, and of holiness, cast thine eyes of compassion upon us, & show mercy. To whom Abraham, what pray you unto me? Remember you not, how a long while like a vagabond, & idolater, & uncircumcised I went astray; I cannot help you; but call upon Moses. Then will they cry unto Moses, saying, O thou beloved messenger of God, and prophet, thou servant of God, hear us. He will answer, whom call you for? Did not I give you à law, and confirmed the same with miracles, and yet you believed not? Had you believed me, I would do what you require; but go ye unto jesus Christ. Then turned unto Christ, they shall say, O jesus Christ, spirit, word and power of God, let thy mercy move thee, & go between God and us. Then shall Christ say to them, what ye require of me yourselves have foregone. I was sent indeed to you in the power of God, and in the word of truth, yet went ye astray, and after I had preached to you, ye made me your God, and so ye have lost my benefit; but go ye unto the last prophet of all, Mahomet, unto whom being turned they shall say, O thou faithful messenger and friend of God, how grievously have we sinned in giving no credit to thy words, hear us o gracious prophet, beside whom we have no refuge. For after thee there is none in whom we shall trust. Hear us by the power which God hath given thee. So Gabriel shall come forth, and shall not suffer his friend to be of no power, his fellows shall come before the face of God, & God shall say to them, I know wherefore ye do come, be it fro me that I should in any thing make the prayer of my messenger to be frustrate. Then a bridge being made here over bell, there shall be present à pair of balance whereby the deeds of almen being weighed, they shall walk upon the bridge. So the godly shall goe-over, but the damned shall fall down into hell. To every one shall a book be given of all his deeds, and the judgement shall endure 5000. years, then shall Mahomet say to God, O Lord, all these with a right face do hasten to receive this book. Last of all death shall be changed into a ram, and be brought between Paradise and hell. The Paradise that Mahomet promiseth to his followers, The Turks Paradise. is more meet for swine then for men created after the likeness of God. The golden ground of Paradise, saith he, is distinguished with precious stones and sweat flowers set thick together, planted with all fruitful trees, the pleasant rivers running through the green fields, whereof some powreout milk, others white honey, others the purest wine, there shall they be clothed with all sorts of colours except black. The first dish at the table shallbe the liver of the fish Albis; they shall never make an end of eating, and colling wenches. This knave knew how these things would like foolish soldiers right well, which are never satisfied with wine and women. with such ridiculous fables is the Koran replenished, but these few I have written-out, that the vanity of this villain being found-out, we may the more earnestly beg at the hands of God, that he would not suffer this vagabond and thief to enter upon his Church, but show mercy upon us, and not punish us according unto the multitude of our sins. But how cometh it to pass, What c●●seth the Turks to be strong. seeing these are so fond and so ridiculous, that men of courage in Turkey do not forsake this deceiver, and deluder of mankind? with four bulwarks as it were he hath hedged his law about, that no way be open to subvert the same. first he commandeth to kill them which speak against the Koran. secondly he forbiddeth conference to be had with men of a contrary sect or religion. thirdly. he prohibiteth credit to be given to any beside the Koran. fourthly, he commandeth them to separate themselves altogether from other men, and to say, Let me have my law, and take you yours; ye are free from that which I do, and I likewise from that which you do. moreover to drive-away all fear of damnation from the mind of his disciples, he saith how every man shall be saved by his own religion (he only excepted which revolteth from the Koran unto another law) the jews by the law of Moses; Christians by the law of the Gospel; and the Saracens by the law of Mahomet. But seeing this altogether is frivolous and false, I will reason no more nor dispute hereof: firm and unmovable is this sentence: He that obeyeth not the son, john 3. 36. shall not see life, but the wrath of God abideth on him. And although hitherto it hath abundantly been showed how great the vanity of the Turkish sect is: 6. Arguments to confute the Turk. yet for the more confirmation of the minds I will hereunto add seven arguments, whereby the fury of Mahomet is evidently refuted, which be these. The first is, 1. Argument. The voice of God in Daniel doth pronounce that the kingdom, and service of the Turks shall arise against God and his saints. Therefore there is no doubt but this sect is of the devil. The second, 2. Argument. It is impossible that that company should be the Church of God, which of purpose rejecteth the writings of the Prophets and Apostles, the which have the testimonies of God, and that very many. But seeing Mahomet doth reject them, it cannot be that his religion is of God. The third, 3. Argument. It is impossible that those laws are of God which command theft, maintain the lust of the flesh, and allow mixed Venery, which the laws of Mahomet do. The fourth, 4. argument. It is impossible that that religion is of God, which placeth the chiefest happiness in the pleasures of meat, drink, & Venery, which Mahomet doth evidently. The fift, 5. Argument. That is the true religion which showeth the means whereby a man may attain unto felicity, & whereby a man becometh as it were one thing with God, the image of God, whereunto he was made, being repaired in him: which the law of Mahomet doth not. The sixth, 6. Argument. whatsoever springeth of fraud, is defended by force and cruelty, and tendeth unto the destruction of mankind, is not wrought by God: and what else, I beseech you, may be found in Mahomet? The seventh, 7. Argument That is the most ancient and best religion, which hath the consent of all times, and the testimonies of Moses, of the Prophets, of Christ, and of the Apostles. But with this the pestilence of Mahomet sprungup 900. years sithence, spread abroad by bloody war, is at extreme variance. Therefore there is no doubt, but the auctor of the same is he which slyly deceived our first parents, and brought mankind into these miseries, from whence it can not escape, unless it apprehend Christ by the hand, that is, unless by faith it rest-uppon jesus Christ the only mediator. Last of all, 7. Consolations against the Turks. it is good to think-upon comforts against the rage of Mahomet, & power of the Turks. The 1. Consolation. The first whereof may be taken out of the Prophecy which Daniel subjoineth to the prophecies of the Empire of the Turks. Dan. 7, 27. The Kingdom, saith he, and dominion; and the greatness of the kingdom under the whole heaven shall be given to the holy people of the most high, whose kingdom is an everlasting kingdom, and all powers shall serve and obey him. God by this prophecy doth signify how the saints after the troubles of this life shall enjoy an everlasting and heavenly kingdom so that all things shall be in subjection to them. And then shall it fal-out that every knee both of things in heaven, Phil. 2, 10. and things in earth, & things under the earth shall bow to jesus, and that either willingly, as children; or perforce, as servants. For all things must confess that jesus Christ is the sovereign Lord. 11. Now forsomuch as we see the event to have answered to other prophecies of Daniel, we may not doubt of the event of this prophecy, which asyet is looked for touching the glory of the Church. The second consolation may be fetched frō●ie doctrine of the Gospel, The 2. Consolation. which declareth how the Church in this life is evermore subject to the cross, according to these words, judgement must begin at the house of God. 1. Pet. 4, 17 For the children of God in this life through the providence of God are chastised, and that for many causes, which afterward we will declare. The third consolation may be taken from the example of Christ, The 3. Consolation. who so long as he lived in this world, was diversly afflicted: notwithstanding he overcame them all, & through death found life. Hitherto the examples of the saints are to be referred. The fourth consolation may be fetched from the use of persecution, The 4. Consolation. and from the necessity of the cross: but of these things we shall have occasion to speak more in the opening of the sixth verse. CHAP. 9 Against the superstitious Muscovites. THE Muscovites, although they believe jesus the son of the virgin Marie to be the very Messiah; and acknowledge the Patriarch of Constantinople; and think more rightly of some points, than Papists do (for they charge the Bishop of Rome with defection from the seven first synods) yet have they lost the purity of the doctrine of the Gospel, and are ignorant of the true serving of God. For they call-upon saints, and chiefly upon one Nicholas: they have many monasteries of Nuns, and Monks, they tie the remission of their sins to certain foolish ceremonies: they fal-downe superstitiously before idols and images: and have many laws contrary to the law of nature, & of the ten-commandementes. And albeit they minister baptism without salt and spittle: Muscovites somewhat inclined unto religion. yet for all that more superstitiously than either jews or ethnics, they use diverse washings, as baptism, at certain times of the year. Likewise they disallow not the horrible mixture with beast. So that if there be any Church among them, it lurketh in banishment as it were. Merchants report how the Bible is translated newly into their language; Merchants notable means to spread abroad the Gospel. and how such as embrace the Augustane confession, are suffered to be among them. Whereby there is some hope, that by little and little their doctrine may be purged, and their manners amended: especially, seeing even they themselves do take longer navigations than in times passed they have done, and many strangers come unto them for traffic sake. So that we may hope that in time they may be brought to Christ through godly merchants, by whom the Lord in these later days hath begun marvelously to spead-abroad the Gospel. CHAP. 10. Against the idolatrous Papists. FOrsomuch as afterward by occasion of the third verse we shall entreat of the threefold state of the Church in this life, namely a quiet, troubled, and banished; & also of the outward marks, and inward properties of the true Church, I will put-of this disputation against the Papists till I come unto that place, * Chap. 16. The sum of Popish impiety. where I will show, how the form of the Papistical government is clean contrary to the form of the kingdom of Christ; how the doctrine of the law, of the Gospel, and of the service of God is foully corrupted in the Popedom; how the sacraments are partly mangled, partly defiled with humane traditions, and augmented contrary unto the word of God; Of the Papists you shall read at large in the 23. 24. and 25. chap. of this 1. part. how many foolish and ridiculous ceremonies are not received only, but preferred also before the holy scripture; how the discipline both of the clergy, and of the Church is utterly decayed; finally, how all things are full of abominable superstitions, and idolatrous worshippings, that no man with a clear conscience may join himself to their company. CHAP. 11. Against voluptuous worldlings, Epicures or Atheists. The Epicures secretly to themselves deride all religion, Atheists. whose hearts the God of this world by his craft and subtlety hath bewitched. They say that nations are governed by the show of religion, even as horses are by the bridle and spurs, and that religion serves to that end and for nothing else. But this weakeneth not the power and nature of religion, Men naturally think there is à God. but rather confirmeth the same. For it showeth how God himself hath engraffed a care of religion within the hearts of men: that even by the show of religion, men may be guided as by the face of virtue, and art of wisdom. Now if any do say, without wisdom assemblies of men, cannot be governed, and maintained, what may ensue? Therefore that wisdom is nothing at all: who can so gather of the same? yea rather that wisdom is a great force, light, and power of man's wit. So that man is borne unto godliness; but as through human ignorance he mingleth some wickedness, and folly unto perfect wisdom, and other arts, and virtues: so doth he the same to religion, whereby oftentimes it degenerateth into superstition. And therefore Cicero saith truly: Cicero lib. 1. de legibus. There is no people either so wild, or so savage, if it be ignorant what kind of God it should have, yet it knoweth how it should have one. What should I speak of the household witness, By our conscience we may gather how there is à God. even the conscience, which we all carry about with us? Certes such is the force of the same, that perforce it will compel thee to acknowledge that there is a God, which with due obedience will be worshipped. It testifieth that God is the revenger of wickedness, yea after this life. Plato writeth; that many when they are in health do think all but toys which is spoken of hell, but at the point of death, when their conscience pricketh them, they are troubled & vexed out of measure, caling their former life into mind. Such is the force of the conscience even in the very wicked, especially when they must needs die. This testimony of the conscience is doubtless the judgement of God: who hath imprinted in our minds a certain affection to religion, tending to this end, that conjoined to God we may be perfectly happy: for which end we were both at the first created, and afterward redeemed. Now the Epicures seeing they cannot deny this power of the conscience, the wretches, seek I cannot tell what comfort out of a fable of Lazarus, A fable of Lazarus. whom our Lord raised after he had been dead four days. They feign how Lazarus was requested of his friends to tell them the state of the soul, when his body lay dead in the grave. He promised, as their fable is, that after his death he would leave a book, whereinto he would writ such things as he knew concerning the state of the souls after this life. What should many words? They feign that, Lazarus being dead, a book was found, which opened, not somuch as one letter could be seen therein. Whereof, that is of one fable they gather another, how that the souls either do perish with the bodies, or be so drowned with deep sleep, that they do not so much as feel, much less know, any thing at al. The Pope is keeper of the Epicures book. By this restorative the Epicures, especially the Pope, who, they say, is the keeper of this book, and many of his Cardinals, and Bishops, who lack at no time scholars at their will, chiefly among them, which bewitched either with the pleasures, riches, or glory of this world, would gladly have the souls perish with the bodies, that they might not or dare abide the pains of their wicked life, endeavour to extinguish the power of the conscience. But the holy scripture doth very forcibly confute the vanity of these men, Arguments to prove th● immortality of the soul. wherein first of all we may consider the creation of the soul of man, which is created after the likeness of God. By which likeness undoubtedly beside the conformity with God, the immortality of the soul is signified: the which is not of the earth as the body is, but the breathing of God, Gen. 2. 7. as the scripture speaketh, whereof the Epistle unto the Hebrews distinguisheth between fleshly parents, Heb. 12, 9 and God, the father of the spirits. secondly, From the testimony of the holy scripture. Christ adhorteth his disciples not to fear them which kill the body, but are not able to kill the soul: but to fear him, who is able to destroy both soul and body in hell. Matt. 10. 28 Doth not Christ hereby give us plainly to understand that the souls after death do live? From examples. But the state after this life is divers according to the person either of the believer, or unbeliever: which thing the Lord manifestly, doth show in the example of Lazarus & the rich man. Luk. 16, 22. 23. Whereof the soul of one in the bosom of Abraham, the soul of the other in torments, do expect the day of judgement. In that it is said how Lazarus is in the bosom of Abraham, What is to be gathered by Lazarus being in Abraham's bosom. we have to learn first that Lazarus through faith was the son of Abraham. For children are wont to be carried in the arms of their parents. secondly, that Lazarus liveth, is cherished, and fareth well, even as a child in the bosom of his father. thirdly, that he is in the same state, and place of happiness which father Abraham is. fourthly, how there is à certain mutual, and sovereign goodwill between the soul's that-rest in the bosom of Abraham. For all are joined together with brotherly affection. This very thing is taught by the saying of Christ unto the thief, From the authority of Christ. To day shalt thou be with me in Paradise, Luk. 23, 43. which is not, that the soul shall either perish or sleep, but to be happy, & to perceive their blessedness, although not so fully as hereafter. Christ giveth us to learn that the souls of Abraham, Isaak, and jaakob do live, Mat. 22, 32 when he saith, The God of Abraham, the God of Isaak, and the God of jaakob is not the God of the dead, but of the living. What meaneth Peter when he saith, Christ his preaching unto the spirits in prison, what is signifieth. Christ went, and preached unto the spirits that are in prison? In the days of Noah the spirit of Christ preached to men, whose souls, Peter testifieth, were in prison. The same Peter affirmeth how the end of faith is the salvation of souls. 1. Pet. 3, 19 The salvation surely can be neither death nor a sound sleep. 1. Pet. 1, 9. Neither is it a dark thing which Paul saith, Phil. 2, 23. I desire to be loosed, and to be with Christ. Solomon in the last chapter of Ecclesiastes, Eccle. 12, 7. doth say, until dust return to the earth as it was, and the spirit return to God that gave it: Heb. 12, 9 In which respect he is called by the Apostle, The father of spirits. Hitherto belongeth that in the wisdom of Solomon, The souls of the righteous are in the hand of God, Wisd. 3, 1. and no torment shall touch them. With this agreeth that saying of the Psalmist, Psa. 116, 15 Precious in the sight of the Lord is the death of his saints. And Steven full of the spirit: Act. 7, 59 Lord jesus receive my spirit. Moreover whereas they object how there shall be one judgement whereas rewards shall be rendered for the godly, and punishment appointed for the wicked, we confess the same is true, yet doth it not follow thereby that the souls both of the saints and of sinners do either perish with their bodies, or do sleep until the last day. For although the souls of the righteous are in Paradise, and the souls of the ungodly in torments: yet have neither the souls of the godly perfect joy, nor the ungodly all their pains until the day of judgement do come. Chrysostom speaking of Abel, and Noah doth say: They prevented us in the fight, and they shall not prevent us in receiving the crown. Because their is one time appointed of crowning all men. Augustine in many places describeth certain secret places, wherein the souls of the righteous are contained, until they receive the crown, and full glory: whereas the wicked in the mean while are in pain expecting the everlasting torments of the righteous judgement. These things therefore are not contrary, the souls of the godly are with Christ in heaven, and the ungodly in pain, and that an universal judgement shall be, where the righteous shall receive perfect glory, and the reprobate eternal torments, after the souls come again into their bodies. Notwithstanding although by these & such like arguments the Epicures are convinced of the state of the souls after death: An objection of Epicures. yet are they not quiet, but they proceed in ask, and they urge, as they think, very gravely. The jews say they, Diversities of religion. affirm how their laws be God's laws; the Saracens, even the mayor part of mankind, prefer theirs; the Muscovites defend their religion to the death; the Papists, they glory of primacy and succession, and therefore they call themselves Catholics, & blush not to term all other heretics; ye Lutherans also stand to your religion, neither do ye agree very well together. In this confusion of judgements, what is to be done? who are to be credited? We have sufficiently already showed the vanity of the jews, Answer. Saracens, & Muscovites, as touching the Papists and us, hear us both, confer weigh with judgement the reasons of us both, mark which of us do draw our arguments out of the fountains of our Saviour, and which out of the filthy puddle of man's inventions; so shall you easily find out the truth, and the way to judge aright. But if this shall seem tedious unto thee, stink thou as thou wilt in thine own filthiness; what thou gettest thereby thou shalt one day find. If it please you, behold your end in the 37. and 73. Psalms. Now concerning the dissension between ourselves, it overthroweth not the truth of the foundation, which all of us in a manner with one consent defend. And thus much against the Epicures. For I think it not good to spend any more words to swine. And therefore once again I turn myself unto men. CHAP. 12. 1. Of the true Church, what it is; 2. Whence it is; 3. How governed, and defended, etc. WHat is the true Church? The true church, wha● The Tabernacles of the Lord of Hosts, as our Psalm defineth. That is, the true Church is that which of the Lord is both gathered, governed, and protected; which hearkeneth unto, cleaveth, and is obedient to the Lord of hosts; which hath the Lord of Hosts dwelling in it; which is in a strange country in banishment, tending towards her country by following her captain Christ. These things are so linked-together and follow of the first, that no way they can be separated. 1. God the gatherer of the true church. First therefore the true Church is gathered by the Lord of Hostes. For he by his word gathereth to himself out of mankind à Church, Mar. 16, 15 16. according to that: Go ye into all the world, and preach the Gospel to every creature. He that shall believe and be baptized, shallbe saved: but he that will not believe, shallbe damned. For seeing without the Church there is no salvation, by the word of the Gospel men are called without respect of nations, and persons out-of the kingdom of darkness unto the kingdom of light, that is unto the Church, & received by faith, whereunto the outward sign Baptism is added, The meditations which baptism doth offer. as it were a watchword of war, whereby they are admonished of the purging which is made by the holy spirit after a certain secret manner, as our Lord doth teach in the 3. Chapter of john▪ of thinking upon holiness continually; of the cross, and glory of the Church; of death, and resurrection from death; & of the true God, which is the Father, the Son, and the holy Ghost, which true and only God, they are bound, being received into the Church, to worship with true holiness both here in this world, & after the resurrection for evermore. This true Church in the first Epistle of john, and also in the Apostolical Creed, is called The communion of saints, that is, the fellowship of all men that are sanctified in jesus Christ, through the holy Ghost. This sanctification is then wrought, How and when we are sanctified. when we believe the word of the Gospel, and by a lively faith rest ourselves upon the Lord of Hosts, which is jesus Christ. And that the true Church is as we say, it may be proved by that notable example of our Father Abraham. For he at such time as he was in Chaldea, Abraham à pattern of the true Church. heard the voice of the Lord, and obeyed him; being called out of Hur of the Chaldeans, & from the company of idolaters, he severed & separated himself from the wicked world, both in heart, in will, in faith, in obedience toward God, and in confession. whereunto the name of the Church doth fitly agree. Fruit gathered from the etymology of the Church. For, as the Grecians called that company, which by a common crier was called from the other people, to hear the mind of the Senate, à Church; so the Apostles take the Church of Christ for that company of men which by the preachers of the word are called from the kingdom of Satan to the hearing, and following of Christ, and to the severing and separating themselves from the wicked world, and swarms of the reprobate, both in heart, will, faith, obedience towards God, and in confession. Who a member of the church. So that whosoever disjoineth himself from the profanity of the world, and by faith joineth himself to Christ with a purpose truly to serve him, he is a member of the Church, and a partaker of all the good things of Christ. And although great is the weakness of all men, How the faithful be holy. and manifold flames of wicked affections do often arise, yea in the very godly, against which in spirit they do contend: yet he abideth in the Church, & is holy, whosoever keepeth faith & a good conscience, or a good purpose. For as the conscience being wasted, shipwreck is made of faith: so where there is à good conscience, there is faith, by which we enjoy the most excellent of all treasures, even the righteousness of Christ, whereby we please God. No respect of persons before God. Neither must we think upon any difference here either of nations, persons, or sex. For faith maketh all alike, as touching the right of the kingdom. And although divers and sundry be the gifts: yet serve they all for the unity of the Church. This unity of the true Church gathered out of many and sundry nations, Unity of the Church like unto a pome-granate. as it were into one house or family, is excellently shadowed by a Pome-granate tied to a bell. For as in the Pome-granate under one outward bark many grains are inwardly united-together: so infinite people of the Church are covered under the unity of the Church, the which agree together through true charity, albeit in gifts and caling they are distinguished. The bell annexed signifieth the voice of such as preach the Gospel, whereby the members of the Church are gathered as it were into one body. This true Church, 2. God the governor & the protector of the true Church seeing it is the tabernacle of the Lord of Hosts, is governed, and protected by him, so that the gates of hell, that is, the counsels, snares, and batteringes whether it be of the world or of the devil, cannot prevail against the same. The Church à small flock in comparison yet unmovable. The Church in deed, compared to that huge company of the reprobate and damned devils, is but a very little flock: yet continueth it unmovable against the force and power of all adversaries whatsoever. For notwithstanding many citizens of the Church be murdered, and put to sundry torments, yet is not the Church abolished thereby, but in death itself they get the victory while they keep their faith and confession. Psa. 116, 15 For precious in the sight of the Lord is the death of his Saints, as that which is the gate unto everlasting blessedness. Therefore was it well said of Augustine, The men of this world are unhappily happy: but the Martyrs were happily unhappy. For they were for a time unhappy, The church like an Island in the sea. but happy for ever. The Prophet Isaiah compareth the Church to an Island, in his 2. Chapter. For as an Island placed in the sea, although it be beaten with many a cruel storm and tempest that arise, yet abideth invincible, because the Lord hath set a bound to the Sea, which it cannot overpass: so the Church abideth safe notwithstanding manifold storms do beat upon the same. For the Lord of Hosts defendeth and protecteth it, who will not suffer tyrants to use more cruelty against the same than it can well endure, or shallbe good for it. As often therefore as we hear, how the tyrants of the world do spoil the Church, and murder the members of the same, let us comfort ourselves with this cogitation, the Lord of Hosts can not forsake his tabernacle, which he hath made, but will by his divine power and presence defend the same: and withal pray we unto this Lord, that he will not suffer us to be tempted above that we be able to bear. Moreover this Church, 3. The true church, hearkeneth unto the word of the Lord. as it is gathered by the word of God: so will it faithfully retain the same without all corruption. It knoweth how Christ alone is to be hearkened unto in the ministers of the Gospel. And that is it which the Lord himself doth say: john. 10, 27 5. My sheep hear my voice: for they know not the voice of strangers. This is a special note whereby the Church of Christ is distinguished from other assemblies. By which we are admonished to shun false-christes, and false-prophetes even as we would the very devil himself: For this alway is the scope of Satan, namely that, despising the voice of the Lord, we should hearken unto him. For, as he environed our first parents by sophistry, and depraving the word of God: so always he laboureth to entrap the Church: after the same sort, and manner. And therefore it standeth us upon above all to listen-unto the voice of our shepherd, despising the voice of strangers, by whom the devil speaketh. So then when the Papists do bid us to hear them, let us answer that Christ our shepherd hath commanded to hear his voice only, and to content us there-withal. This voice of our shepherd is comprehended in the writings both of the Prophets and Apostles, and that not obscurely, but plainly, as touching the ground of our salvation. When the Pope doth bid thee to call upon saints; shun him as the serpent which by his lie cast our first parents unto the death. For it is contrary to the words of our shepherd who saith: Matt. 4, 10 Thou shalt worship the Lord thy God, and him only shalt thou serve: Again, Call upon me in the day of trouble, Psal. 50, 15 and so of the rest. For a godly mind is never at quiet unless it hear this voice, and be truly persuaded, that thus saith the Lord of hosts. Again, this Church, forsomuch as it hearkeneth only unto the voice of the Lord of Host●s, 4. The true Church obeyeth Christ only. it cleaveth to him, and obeyeth him & none beside. Others follow other masters, some cleave to worldly riches and pleasures; many are carried-awaie with the tempests of their own affections, that they make small account of the Church of Christ: but the true Church possesseth all the treasures of riches in Christ alone, for which cause it cleaveth-to and obeyeth him; it knoweth how it was said of their master, Mat. 23, 8. Be not ye called Rabbi, for one is your doctor, to wit, Christ. To him alone therefore it seeketh, according to the words of the Church in the 73. psalm: Psal. 73, 28 As for me, it is good for me to draw near to God: I have put my trust in the Lord God, that I may declare all thy works. But seeing others that are not in the Church of God, to their certain condemnation do follow other masters, they do more and more estrange themselves from God, as in the same Psalm it is said: Psal. 73, 37 Lo they that withdraw themselves from thee shall perish: thou destroyest all them that go a whoring from thee. But what is it to cleave unto the Lord of Hosts? It is by faith to be espoused, and by hope, confession; and obedience according to his word, To cleave unto the Lord of hosts, what; to be joined to him. For as by faith we receive him, as our beloved spouse, and are joined to him: So by hope, & confession we continue in him as it were depending to a trusty anchor. Whereof we are carried-into his commendation, esteeming of all things of no price in respect of the obedience we own unto him. Therefore when the godly for confession of the Gospel are compelled to change their abode, and see their substance to be seased-upon, let them take consolation from hence, & look not so much upon the present world, as for the event, the ioieful event to come, which they shall find if so be they abide constantly in the faith and confession; let them think how there shallbe a righteous judgement, wherein as they, that cleave to the Lord by faith & confession, shall find the words of the Psalmist true, Psal. 73, 28 saying, As for me it is good for me to draw near to God: so such as turn themselves from God by incredulity, and renouncing of confession, shall crie-out how they are most miserable: let them think how confession is necessary, according to this saying▪ Rom. 10, 10 With the heart man believeth unto righteousness, and with the mouth man confesseth unto salvation: Finally, let them think, this is an earnest commandment of God, 1. Co. 10, 14 Fly from idolatry. Besides, 5. In the true Church the Lord of hosts doth dwell. for so much as this true Church is the tabernacle of the Lord of Hosts, it hath doubtless the Lord of hosts dwelling in her. And therefore not without good cause is she termed the temple of God in the Scriptures. Hitherto belongeth that of Paul: The Church is the temple of God. Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you? 1. Cor 3. 16. 17. If any man destroy the temple of God, him shall God destroy. For the temple of God is holy, which ye are. Hence therefore may be gathered how great the glory of the Church is; what purity is required to be in the same; how religiously it should serve God; and what punishments be prepared for them, who shall profane this Temple of God. The glory of the Church surely is very great, The glory of the Church. in that the heavenly wisdom, that is, the word of God is committed to her; in that God heareth her prayers; and protecteth her continually; in that she hath always been invincible, notwithstanding all her afflictions, and troubles; in that she hath been famous both with prophecies, and miracles; in that she hath excelled with many heroical virtues; finally in that she is appointed to be the heir of eternal life. Now at the greatness of this glory none can sufficiently wonder. And yet it is more wonderful than all this, that the divine majesty, to wit, the Father, the Son, & the holy Ghost, doth vouchsafe to elect, and to consecrate the heart of man for their habitation, and there to dwell, according to the promise of Christ: john. 14, 23 If any man love me, he will keep my word, and my father will love him, and we will come unto him, and will dwell with him. See now what a great difference there is between the Church of God, Difference between the true Church and other assemblies. and other assemblies. The Church of God, is the Temple of God: but other assemblies are in deed the houses of devils. As therefore nothing is more delectable, nothing more clean, nothing better, nothing more holy than that is: so there is nothing more abominable, nothing more filthy, nothing worse, nothing more profane than these assemblies are. Not without cause then did David with great admiration break into these words, Psal. 87, 3 Glorious things are spoken of thee, O city of God. The consideration of this glorious condition of the Church should be a good cause to stirre-up all men to join themselves unto the Church of God. But, alas, such is the blindness, such is the foolishness of man's heart, that very few are moved with the glory of the Church, and many taken with pleasures, delights, riches, and promotion, can no whit behold this glory. What purity is required to be in the Church, The purity of the Church. may appear in that she is taken-for, and called, The holy Temple of God. For as a Temple made by man, and consecrated to God, should be clear from idols, and all uncleanness, that men therein may meet sincerely to serve the Lord, through saith according to God's word, for which cause our Saviour Christ cast the buyers and sellèrs out of the Temple of jerusalem, Mat. 21, 1● 13. saying, Mine house shallbe called the house of prayer: So every Christian, that he may be an holy Temple of God, must be separated from the profane Gentiles, & have no place for idols & uncleanness within him, that all the powers both of his mind & body may consent truly, & sincerely to serve the Lord God; and finally that with unfeigned repentance he may throwe-down himself before the Majesty of God, and rise-againe through confidence in the gracious promise, & so in the fear of God by mortification of the flesh, and quickening of the spirit go on forward daily more and more, until he attain unto the mark he shooteth at. And although none can be clear from all sin while he liveth in this world, as above also I have touched: How we are holy and pure in this life. yet who so retaineth faith and a good conscience, is judged pure & holy before God, and that in two respects. First by the imputation of the holiness of Christ: secondly by inchoation of obedience. Whereof it is, that in respect of the ungodly, & unpenitent persons, the godly before God are counted for most holy, for most pure, and perfect without all spot or wrinkle. For God imputeth not the remnants of sin unto them, but looketh-upon them as they are clothed, and adorned with the righteousness of his son jesus Christ. Now, The holy service of God in the Church. the Church being the holy Temple of God, God is necessarily to be served in the same, and that purely, and holily. And this service is a work commanded of GOD, Service of God, what; done through faith, principally for the glory of God. Then that this service may be pure & holy, it is required first of all that the work of the service be holy, that is prescribed by the word of God, and infected with no human, or devilish additions. For so the Lord by the Prophet jeremy, doth say: Walk in my commandements, and not in the commandments of your fathers. And that the works commanded by men are not the service of God of themselves, the Prophet Isaiah teacheth when he saith: Isa. 23, 13. In vain they worship me, teaching for doctrines men's precepts. Matt. 15, 9 And Paul in plain words condemneth all such traditions of man. 1. Cor. 7, 23. Hence therefore let us conclude a most certain rule. Colos. 2, 20. 21. & No service pleaseth God, but what he ordaineth, & commendeth to us in his word. secondly unto the pure and holy service of God, it is required that the mind and conscience of the worker be holy and pure. For when the mind is unpure, it is abominable whatsoever a man doth, although to outward show it seem to be a right holy work exacted by the law of God; and although there be great use thereof among men, according to that of Paul unto Titus, Ti●us. 1, 15. Unto the pure are all things pure, but unto them that are defiled and unbelieving, is nothing pure, but even their minds and consciences are defiled. 16. They profess that they know God, but by works they deny him, & are abominable and disobedient, How faith doth purify the heart. and unto every good work reprobate. And how the mind of man is made pure by faith, it is manifest. For by faith, Act. 15, 9 as witnesseth the Apostle, the hearts be purified, not because faith of itself can do so, but for that by faith the blood of Christ is applied, by the sprinkling whereof our hearts be cleansed from dead works. thirdly that the service of God may be holy and pure, it is required, that the end of the work be pure and holy, that is, that without all hypocrisy, with a simple heart thou set the glory of God before thine eyes, that is, that thou do whatsoever thou do, only because God hath commanded the same to be done, whom thy mind is, with all thine affection, mind, will, and life to glorify. A work so done, is a pure and holy service of God. And although the work itself be apparent for the most part, & in the eyes of men, very base: yet it is a spiritual service of God: because it is the work not of the flesh, but of the spirit, before which is proposed the glory of God. And that they, who shall violate this holy temple of God, Punishment of such as defile the Church of God. shall not escape scotfree, this threatening of the Apostle doth declare, If any man doth violate the Temple of God, him will God destroy. But this Temple is violated by idols, and uncleanness, that is by erroneous doctrine, 1. Cor. 3, 17. superstitious worshippings, How and whereby the church is defiled. schism, by wickedness and profanes of life: who so is guilty of any one of these vices, doth violate the Temple of God. What then shall we say of the Pope who overwhelmeth the doctrine of the Gospel with the dreams of Monks; who bringeth infinite superstitions into the church; who parteth a sunder the unity of the Church by the manifold orders of Friars; who winketh at the monstrous impurity of Clergy men by using no discipline; & who is an example himself to all the world of wickedness, and unholy conversation? Furthermore by the name of Tabernacles, 6. The true Church in this world is in exile and banishment never at rest. we are put in mind of the Church's peregrination, and wandering from one place unto another, until she come unto her true country. For as tabernacles or tents of war, be removed hither and thither: so the Church of GOD in this life hath no sure, Of the banished state of the church read more afterward, chap. 20. of this 1 part. and quiet abode, but often is compelled to change her seat. This pilgrimage, whereby in deed every man, as Augustine doth say, is a pilgrim in this world, doth admonish us of sin, which is the cause of this peregrination. For, because of sin we are cast with our first parents out of Paradise into the land wherein we sojourn. So that we are removed from jerusalem, jerusalem that is from the sight and fruition of peace, Babylon. into Babylon, that is into cónfusion, & exile wherein we wander-about far & wide. And although we are all pilgrims: Sundry kinds of strangers. yet the condition of all men is not like. For some are quite out of the way into their country, & some are in the ready way. For whoso believeth not, is neither in his country, nor in the way thereunto. And he that sojourneth, and walketh by faith, is not yet in his country, but for all that is in the right way. This was it which the Apostle saith, Heb 13, 14. We have not here a continuing city: but we seek one to come. As therefore they, who often are enforced to change their seat in journeying, must suffer many troubles, and quietly put them up: so the Church of God in this world shall never be free from traps, and troubles both of men and devils, so long as it wandereth in the dark vales of this life. Therefore we are to walk warily in this pilgrimage, and to beware of the snares of false doctrine; of profanes of conversation; of wondering at novelties; least being taken with the enticements of this world we forget our country, and reject the same in respect of our exile: as many of them did, who being carried-awaie into the captivity of Babylon, refused to return thence into their native country. In all hardness and adversity let us comfort ourselves with hope to return one day into our country again; and although we are in body absent, yet in mind let us be present in heaven with our capitane; and as Paul admonisheth, Phillip 3, 21. Let our conversation be in heaven, from whence also we look for the Saviour, even the Lord jesus Christ; finally let us bear in mind how the Church in this pilgrimage is governed by the providence of God, who will see that no rage either of Satan or of any limb of his shall utterly destroy the same. For as God was always in the tabernacles of his people in the wilderness, and miraculously did foster, and defend them: So Christ, our captain will never be from his Church, according as he hath promised, Mat. 28, 20 I am with you until the end of the world. Finally, 7, The true Church followeth her captain jesus Christ. seeing the Church is in a strange country, and tendeth homeward, that is to the heavenly jerusalem, it stands heruppon in this hard pilgrimage to follow her captain rightly, that by his direction she may at the length happily attain unto her desired home, For as the captain of the people of God, Moses, conducted the Israeltes out of Egypt through the red sea; and after him joshua brought them into the promised land: So jesus Christ, and none else, shall bring his Church into the celestial country; according as he testifieth of himself, john. 14, 6. saying, I am the way, the truth, and the life. And albeit Augustine doth featly interpret that saying of Christ, when he saith, He was the way not erring; the truth not deceiving; the life not failing; the way in example; the truth in promise; the life in reward: yet for somuch as this asseveration containeth many good lessons, & comforts, I will expound the same somewhat more plainly, & at large. These three things are diligently to be distinguished, The way, truth, life. Whereby first of all generally is signified, how Christ alone is the beginning, middle, and consummation of our salvation and happiness: and therefore, that works neither going before faith, nor conjoined with faith, nor yet following faith, do merit salvation, and happiness. Then particularly the manner would be gathered out of the scriptures, how Christ is the way; how the truth; and how the life. How therefore is Christ the way? How Christ is the wale by doctrine. He is the way both by doctrine, and by merit, and by example. By doctrine, in teaching us those things which tend unto our salvation, according to that of john, john. 1, 18. No man hath seen God at any time: the only begotten son of God, which is in the bosom of the father, he hath declared him: 1. Cor. 1, 30. and Paul saith, jesus Christ of God is made unto us wisdom. For this eternal son of God hath always been present with his Church, and by his spirit instructed the Prophets touching himself as witnesseth Peter. 2. Pet. 1, 21. And therefore whoso abideth in the doctrine of Christ, abideth in the way of salvation: but he that wandereth from the doctrine of Christ, runneth headlong into the way of perdition. So then let our only care be, to embrace, and defend the sincerity of the Gospel, setting-apart all danger either of life, or goods. And let us know, Mat. 10, 39 that he was true of his word which said He that loseth his life for my sake, Luke. 9, 24. shall save it. How is Christ the way by merit? How Christ is the way by merit. Because he alone by the obedience of the cross hath cleansed us from sin, and imputeth to us his obedience whereby he hath fulfilled the law, that we may be counted righteous before God, as though we ourselves had fulfilled the same. And this is it which Paul saith, Rom. 10, 4. Christ is the end of the law for righteousness unto every one that believeth, that is, Every one that believeth, hath as much as the law requireth, namely righteousness performed by Christ, but through grace imputed unto him; which thing the Apostle at large expresseth by a comparison, where he containeth the sum of his meaning in these words, Rom. 5, 19 As by one man's disobedience many became sinners: so by the obedience of one, many are made righteous. And Augustine to the same effect doth say, Our sins he hath made his sins, that he might make his righteousness to be ours. Of this merit of Christ they truly do participate, who confess, and bewail their offences, and by unfeigned repentance do fly unto the mercy of God, offered without respect of persons to so many as believe. For the believer is cleansed from sin by the virtue of the sacrifice of Christ; is endued with Christ his righteousness; & received gratis unto everlasting life, that is in one word, is justified. For justification is nothing else but an absolving of the believing man from sin; an imputing of the righteousness of Christ; and a free accepting unto everlasting life for Christ his sake. And whosoever shall patch his own merit with Christ's, as either a part, or a cause, or consummation of righteousness, is doubtless out of the way, according unto that of Paul unto the Romans, Being ignorant of the righteousness of God, Rom. 10, 3. and going about to 'stablish their own righteousness, they have not submitted themselves to the righteousness of God. For Christ is the end of the law for righteousness unto every one that believeth. 4. Wherefore abide we in the way of Christ his merit, least with the unbelieving jews, and idolatrous Papists we utterly forego righteousness, and salvation. How is he the way by example? Christ how the way by example, In proposing himself for a pattern of godliness, according to that; I have given you an example, that ye should do, john. 13, 15. even as I have done to you. Again; Io 13, 24. Love ye one another, as I have loved you. I am the light of the world, joh. 15, 12. he that followeth me, shall not walk in darkness, joh. 8, 12. but shall have the light of life. Now he doth follow Christ, who both embraceth his doctrine, and resteth upon his merit, and placeth the example of Christ, as a light, before him. Then by doctrine Christ doth illuminate the mind, that he may show the father; by merit he doth justify; and by his example prescribeth a rule to live by: so that justly he deserveth to be called the only way of salvation, and happiness. How is Christ the truth? Christ he the truth. He is the truth, both in fulfilling the prophecies; and in performing promises; and finally in giving true liberty and freedom. For first all the prophecies of the prophets, and figures of the old Testament are fulfilled in him, according unto that of john: john. 1, 17. The law was given by Moses, but grace and truth came by jesus Christ: that is, what Moses hath shadowed by figures, Christ in truth hath fulfilled. Again he doth constantly keep promise. He hath promised to be with his Church, & he giveth an evident token that he is present by his wonderful preserving the same amids the rage of Satan & his limbs; Mat. 28, 20 He hath promised that the gates of hell shall not overcome the Church, Mat. 16, 18. which promise he keepeth faithfully. Finally he is the truth also, in giving true liberty. john. 8, 31. Hitherto is that of john, If ye continue in my word●, 38. ye shall know the truth, and the truth shall make you free: that is, of the servants of sin, he will make you the free sons of God, so that sin can have no more power over you. And this was it which afterward in the same chap. is said, 36. If the son shall make you free, you shall be free in deed. And the son maketh free, when he endueth man with his spirit, according to the saying, Where the spirit of the Lord is, there is liberty. How is Christ the life? How Christ is the life. By regenerating, sanctifying, and glorifying. By regenerating, because through his spirit he regenerateth us into new men. Christ the life by regenerating us For through believing, we by a certain secret blast, and working of the spirit of Christ, are borne the children of God, according to that saying, john. 1, 12. He gave power to be the sons of God, even to them that believe in his name. The greek word in that place signifieth not so much a power as a pre-eminence. And therefore Nonnus did aptly expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a celestial honour or pre-eminence. How this new spiritual nativity cometh to pass, Christ teacheth, john. 3. The wind bloweth where it listeth, john. 3, 8. and thou hearest the sound thereof, but canst not tell whence it cometh: so is every man that is borne of the spirit, that is, As nothing of the wind is perceived, but through the blast and sound: so we be regenerated after an hidden form when we believe, but that regeneration is perceived through the power, and working of the holy spirit in the man regenerate. A notable token of this new regeneration, is Baptism. Furthermore here would be considered the comparison between the life of nature, Life of nature, and grace. and the life of grace, the more to stir us up unto the love of the life of grace. The life of nature is very short: but the life of grace is the beginning of immortality. As an image, hath the shape, and not the substance: So this present life hath nothing permanent, nothing of continuance. And therefore Paul doth say, The fashion of this world goeth-away; 1. Cor. 7, 3. for this present life hath many sudden changes: But the life of grace, whereby we are the sons of God, hath the things which evermore abide and continue. The present life, is called a natural life: but the life of grace, is a divine life, as witnesseth the Apostle. The present life is excluded out of Paradise: but the life of grace is entered into the spiritual paradise; wherefore henceforth beware we of traps, lest again, deceived of the old serpent, we be excluded out of Paradise. Again, Christ the life by sanctifying us. Christ is the life by sanctifying. For the regenerate more and more daily by the power of the death & resurrection of Christ are mortified in the flesh, and quickened in the spirit. Rom. 61, 3. For so saith the Apostle, Know ye not, that all we which have been baptised in to jesus Christ, have been baptised into his death? We are buried then with him by baptism into his death, that like as Christ was raised-up from the dead by the glory of the father, so we also should walk in newness of. Therefore that the flesh is mortified in us, it is done by the virtue of Christ his death; that the spirit is quickened, it is by the efficacy of Christ his resurrection. This mortification and this quickening, The 〈◊〉 of the image of God in man 〈◊〉? be parts of sanctification, whereunto the Apostle testifieth we are called. This sanctification or separation of man from the uncleanness of the gentiles, through the mortification of the flesh; and co●iunction of him with God through the quickening of the spirit, is the renewing, or repairing of the image of God in man. Wherefore as the image of Caesar in coin, putteth men in mind what is due to Caesar: So this image of God, doth admonish man, what he, bearing this image of God, oweth to God. Last of all, Christ the life by glorifying us. he is called the life by glorifying. For by his own power he shall raise us up, & being up-raised, he will endue us with immortal glory. For they are both the benefits of Christ, to wit, both the raising-up of the dead and the giving of eternal life, wherein we shall be conformable to him worlds without end. This likeness of the Church with Christ which is the conjunction, Perfect fe●●citie, what: and knitting of him with God, is man's perfect felicity, yea and the end of man. For if that be man's end, which maketh him perfect and blessed, so that he shall neither want, nor wish any thing, and is therefore named the end, because it pertaineth unto the last, and most perfect; them the most perfect state of man in the everlasting life, shall be that conformity with Christ; wherein man shall abide blessed for evermore. Sith God hath made man for this end, he undoubtedly will have all men to attain unto this end, 1. Tim. 2, 4. according to this saying, God will that all men shall be saved, and because he will the end, he will also the means unto the end: and therefore the Apostle addeth, God will that all men should come unto the knowledge of the truth. For without this mean none can come unto the end. Therefore seeing the ministery of the Gospel is appointed for this end, who seethe not how necessary, how divine, and how lovely it is! Whoso truly putteth this end before his eyes, will not easily be terrified from the confession of the Gospel by any threats, and afflictions of Tyrants. Let this then suffice to be spoken touching the true Church. Upon the third verse, God willing, we purpose to entreat, of the triple state of the Church, to wit, upright, troubled, and exiled. Also of the inward and external notes of the true Church. And upon the sixth verse we will discourse of the cross, and of the comfort of the Church under the cross. CHAP. 13. The cause why the Church is so beloved, and amiable to the Lord of hosts. IT followeth now that we show, which I proponed in the third place, * Above cap. 3. Pag. 9 why the Church is so lovely, and amiable in the eyes of the Lord of hosts. The cause of this love is not founded in us, but in the Lord of hosts himself, as Paul writing unto the Ephesians, Ma●. 3, 17. doth say, He hath loved us in the beloved, and God the father gave this voice from heaven, This is my beloved son in whom I am well pleased. Every one therefore who is in Christ through faith is beloved of God, and become amiable, in respect of the goodness, that is the righteousness, and beauty, that is the holiness of Christ, communicated upon him. For these two things, to wit, goodness and beauty do allure the minds of men to love them who are endued therewithal. The Church than is loved of God in the beloved, and that by reason of the society which the Church hath with Christ. Now for the better understanding what kind of society it hath with Christ, Society with Christ. for which the Church becometh so amiable to the Lord of hosts, certain degrees of fellowship which men have with Christ both God and man, would be considered. Generalie men have a double society with Christ, the one whereof is not healthful, Unhealthful society of how many, sorts. the other healthful. Of the unhealthful society, there is à threefold sort. The first is of nature only, that mean whereby men are conioned with Christ by the communion only of nature, as are all nations which know not Christ, the infidel jews and Turks. The second is of nature, and of outward profession only: when as beside natural society outward profession of Christian religion, is joined; such is the fellowship of the ungodly, who feign themselves for Christians. The third is of nature, of outward profession, and of the sacraments only. This society is of hypocrites, who bear a colour of holiness without a lively confidence in Christ. The healthful fellowship with Christ is that, Healthful society of how many sorts. whereby men are associated to Christ, through participation of the spirit, and application of the benefits of the Mediator; and this also is of three sorts. The first is of nature, and of inward conjunction only. Hereby are they conjoined to Christ who believe in Christ, but yet are not known, as are many both in Turkey, and under the Pope. The second is of nature, of inward conjunction, and of outward profession only: such was that of Cornelius before he was baptised. The third is of nature, of inward conjunction, of outward profession, and of the sacraments also: And this is the most perfect, such is the communion of the godly in well reform Churches. This society of the Church with Christ maketh her to be most lovely in the sight of the Lord of Hostes. And therefore David not without cause broke into this admiration, O Lord of hosts, how amiable are thy Tabernacles! Num. 24, 6. And Balaam, Num. 24. How goodly are thy tents, o jaakob, and thy habitations, o Israel As the valleys, 6. are they stretched-foorth, as gardens by the rivers side, as the aloe trees which the Lord hath planted. For when the Prophet with corporal eyes did behold those outward tabernacles, by a prophetical spirit he was carried into the contemplation of the beauty of the Church of Christ, which in deed is goodly and amiable to God, in respect of her conjunction with Christ, in whom all which believe, are both righteous, and holy, and beloved of God, and abound with all spiritual gifts, looking for that blessed inheritance, whereof they have for a most certain earnest penny, the holy spirit. Seeing then this fellowship with God in Christ, and through Christ, is the end of good things, yea and man's sovereign felicity, it is meet that we have the same in high price and estimation; yea, and prefer it afore all worldly things be they never so dear, and precious. Here therefore very great heed would be had, that we neither through our own default, nor through others, do forego the same. Through our own default we lose it, when we wax slothful, either in reading, or in meditating of the word; or in the exercises of godliness, as in prayer, thanksgiving, frequenting the sacraments, and soforth. For thereby the spirit of faith is quenched, and man full shamefully falleth from this communion. Through the fault of others we lose the same, when either through sophistry, or hypocrisy, or tyranny, or frowardness of the people, or by offences vanquished we cast awaie the confession, and break the band of this heavenly society; and choose to follow rather many that are wicked, than a few good. For many there have been, which for not defending this fellowship with such à zeal, as they were bound to do, have utterly fallen from the same, and never returned-againe thereunto: such were Cain, judas, and Saul. Let it be had in mind how cursed the society of men with the devil, is, for whom are appointed everlasting punishments. Hereby now it may be gathered, why David so longed for the tabernacles of the Lord of hosts, as in the second verse it followeth. CHAP. 14. 1 A description of the love of the Church toward God; 2. The sundry significations of the h●●rt, and flesh. Verse 2. MY SOUL LONGETH, YEA AND FAINTETH FOR THE COURTS OF THE LORD; MINE HEART, AND MY FLESH HAVE REJOICED IN THE LIVING God. IN this verse is showed, how the Church should be affectioned towards God. For David by his example here teacheth, how greatly we are to covet society with the Church of God; that with true and spiritual joy, we may rejoice in the living God. Behold here a most goodly order of the cause, the effect, and end. The first verse setteth before our eyes the sovereign happiness, namely fellowship with God himself; this second commendeth unto us the desire of the chiefest felicity in a goodly example. For by nature we are so framed, that unto the good which we know we are carried with full desire, & covet after felicity withal our strength that we may enjoy the same; which enjoying is the end, both of the knowledge, and of the desire. In the 119. Psalm, the Psalmist doth often show this desire, Psa. 119, 14 when he saith: I have had as great delight in the way of thy testimonies, 24. as in all riches. Again, Thy testimonies are my delight, Again, My soul is even worn away by reason of the desire I have to thy precepts continually. 123. And again, Mine eyes have failed in waiting for thy salvation, and for thy just promise. Which thing the 42. Psalm doth very lively express in these words, As the Hart braieth for the rivers of waters: Psal. 42, 1. so panteth my soul after thee, o God. My soul thirsteth for God, even for the living God. 2. When shall I come, and appear before the presence of God? Therefore as the Hart, in hunting flieth being pursued of dogs, & wearied by a long course and dryness, with all greediness desireth the fresh waters: so the mind of David, being now in exile, full earnestly longed-for the fellowship of the Church of God, wherein the word soundeth, Word of god a living fountain. and prayers with sacrifices are made. For that living fountain is the word of God, from whence true life, and lively consolations are drawn. From the cisterns of man, neither life, nor substantial comfort can be fetched. Wherefore let us diligentile note the order. For first knowledge goeth-before. For, as it is rightly said, That which is unknown is undesired. secondarily, of knowledge ariseth a lust not of the flesh, but of the spirit, or from faith. thirdly, this lust by due means is carried to attain, to possess, keep, and to enjoy the end. Here let every one examine his own heart, as by a most infallible rule, and level, whether he burn with such à desire, as here is described, or no; and if he perceive that he doth not burn with this holy desire of the Church which is the chiefest happiness, than some inward light is wanting, that is, he doth not rightly understand how amiable this fellowship of the saints is in God, and among themselves. Therefore let him seek light, wherewithal his mind may be enlightened, & the desire of his heart stirred-up, and the darkness of ignorance, and malice, expelled-awaie. But if he perceive this burning desire, then let him think how he is moved with the holy Ghost; and let him inflame this desire within himself by meditating of the word, and by earnest prayer, that he alone may be desired, who alone can fulfil the desire, that so all the grace, which we have received, may be sentback unto the spring of the right fountain. For man naturally doth desire, both to attain the good thing which he longeth for, and having attained to retain and keep the same. But the true, and sound felicity of man is God himself. Therefore man desireth God: who because he is infinite, the desire of him also is infinite, and cannot be satisfied but with him only: and having him it stayeth and ceaseth. This desire, although it should be in every man: yet in them only it is pure, and holy, whose hearts are enlightened, and whose affections are purged by the light of God. To this holy desire, and longing both a certain care of the spirit, that we may attain the thing which we covet-after; and a fear, wariness, and courage of mind against troubles that would hurt, is annexed. But what meaneth he in saying, He longeth, yea and fainteth? This fainting is not of one that is wearied, but one that contendeth; nor of one tired, but of one that burneth. For this holy desire can never be so satisfied in this life, but it will thirst yet more after the living fountain. Isai. 12, 2. For continually this will be the voice of the Church. Behold God is my salvation, I will trust, 3. and will not fear, for the Lord God is my strength and song; He also is become my salvation. Therefore with joy shall ye draw waters out of the wells of salvation. 4. And ye shall say in that day, Praise the Lord; and call-upon his name. And therefore the Psalmist addeth: MINE HEART AND MY FLESH HAVE REJOICED IN THE LIVING God. WHat? heart of man Gen. 8, 21. Is not the heart of man evil, even from his youth? Is not the flesh defiled? Surely the heart of man before regeneration is perverse, stony and hard, that is disobedient, and will not give place to the words of God. The flesh in like sort before regeneration, is the storehouse of all manner wicked affections, whereby it ministereth instruments to the committing of all impiety and wickedness whatsoever. How true this is which I say, I will show by two places of the Scripture: the former whereof shall teach us what in truth we are without the grace of regeneration; the latter shall assign the causes of the same. What we are, Paul out of the Psalm telleth us, Rom. 3, 10. 11. when he saith: There is none righteous, no not one. There is none that understandeth; there is none that seeketh God. They have all gone-out of the way; 12. they have been made altogether unprofitable: there is none that doth good. The reason why we are such, is expressed, where the Apostle useth these words, I testify in the Lord, that ye henceforth walk not as other Gentiles walk, Ephe. 4, 17. in vanity of their mind, having their cogitation darkened, 18. and being strangers from the life of God through the ignorance that is in them, because of the hardness of the heart. By the hardness of the heart he understandeth an extreme numbedness, whereby men are not touched with the sense of their wickedness, nor covet after a better state. But after regeneration when by the hand of God the heart is reform, that is, made new by God himself, and purified through faith, Pro. 51, 10. according to that of David, Create in me à clean heart, O God, and renew a right spirit within me, than becometh it fleshy, that is, tender, and obedient, and hearkeneth to the laws of God; than it is the place of new affections, and chiefly of the fear of God, of gladness, and rejoicing. And therefore in a certain Psalm it is said, Psal. 2, 11. Serve the Lord in fear, and rejoice in trembling. This fear is a childish fear, holy, and pure: and the rejoicing is of the spirit. When after this manner the heart is enlarged, and rejoiceth, this enlargement, and rejoicing is shed over the whole body. For seeing the heart is the beginning of life in man, from which divers veins like conduct pipes do convey an hot, and fervent spirit over the whole body; marvel it is not, being enlarged, as it falleth out in a joy to embrace the object, if the more subtle vital spirits are spread over the whole body, whereof tokens of gladness do appear in the body. For, as the heart wrong together, and the vital spirit kept-in, as when we are sad it cometh to pass, the rest of the body, is unquiet, whereof proceeded that saying, Psal. 6, 3. 4. My soul is troubled, all my bones are grieved: So the heart being stretched-out, and the spirits spread-abroade, the whole body is comforted. And therefore Solomon doth say, Pro. 17, 72. A ioieful heart causeth good health, but a sorrowful mind drieth the bones. Furthermore, for so much as the words, heart, & Flesh are diversly taken in the Scriptures, I will here set down the sundry significations which they have. For, when words have many significations, that signification is evermore to be chosen, which agreeth best to the sense and circumstance of the place. The heart therefore in the Scripture is taken after three ways. divers significations of the heart First, and properly it is taken for one, and the most noble intral in man, as that which is the beginning and fountain of life, and the first that receiveth life, & dieth last. For in the heart is the vital power, as saith Augustine, which by drawing-up, and giving aër to cool the heat of the heart, bringeth life and welfare to the whole body. For through good aër, it driveth the purified blood over the whole body by the pulses, called arteries. secondly it is understood metonymicalie. For, seeing the heart is the receptacle of the mind, it is taken for the mind itself, and for the properties of the same, as for reason, will, knowledge, wit, counsel, wisdom. Wherefore they are called Homines cordati, Hearted men that is, hearted men, which have wit, wisdom, and understanding. thirdly it is taken metaphorically, both for the middle of some thing; and also for that which is hid, & secret. Whether then you respect the substance of the heart; or the mind resting in the same; or the natural properties which it hath, God is the author thereof, who undoubtedly made nothing which evil was, being himself moste perfectly good. But the wandering motions in the heart are wicked who proceed not from God, but from the voluntary revolting of man from God. The most wise God, so created man, that he had both power to seek for things necessary; and virtue to desire them; and ability to defend his state. Whereof come those three faculties in man, to wit, the reasonable, concupiscible, and irascible, the which of themselves & in respect of their creation are good, How the heart of man becometh froward & wicked. but by an accidental sickness are become nought and evil. Whence it is that the heart of man is oftentimes in the Scriptures said to be froward, and wicked. Which thing cometh to pass after this wise. First, when it is infected with false & erroneous doctrine; secondly, when it is void of the knowledge of the truth; thirdly, when it is troubled with unclean affections; fourthly, when it assenteth to sin, and followeth the desires of the flesh, it becometh unpure, and diseased as it were with most grievous sickness; or to speak more briefly, The heart becometh perverse, & evil, when it is either infected with the plague of erroneous opinions; or borne-waie by the storms of evil affections against reason, and righteousness, whereof infinite evils, & diseases break-forth. But, when by the hand of God the heart is reform, then is it delivered from these noisome diseases, and made new, not by the alteration of the substance, but of the quality or habit of the same, whereby it becometh pure and good. Which then cometh to pass when the word of God is harkened-unto; and faith fro the word is conceived through the operation of the holy Spirit, which worketh in the word. For by faith the hearts are purified. Whereof it is that we resist affections when they do arise, and prove better daily more and more, so that our only desire is, that God may like and love us. Such an heart David requested of God, Psal. 51, 10. when he said, Create in me à clean heart, and renew a right spirit within me. Such an heart jeremiah exacted when he saith, jere. 4, 4. Break up your fallow ground, and sow not among thorns: be circumcised to the Lord, & take away the foreskins of your hearts, that is, be ye renewed, Ephes. 4, 22. 24. and become a new creature, & casting away the old man, put-on the new man, which after God is created in righteousness, and true holiness. He therefore termeth the heart fallow ground, & the field that is capable of God's word being neither stony, nor dirty, nor thorny, that is not hindered with the thoughts & cares of this world, from being a meet place for the celestial seed. Such an heart the Prophet Ezekiel caleth both one, Ezek. 11, 19 & also a fleshy heart, in these words: And I will give them one heart, & I will put a new spirit within their bowels: & I will take the stony heart out of their bodies, & I will give them an heart of flesh. Here he caleth that one heart, which cleaveth unto God alone, & serveth not God & riches, or idols to, or the cares of this world: for it halteth not on both sides. As therefore through the corruption of our nature we have a stony, that is an ungodly, & hardened heart against the word of God, which will not suffer any reprehension, no more than the adamant stone will yield to the striker, & this was figured by Moses tables of stone: So a fleshy heart is pliant, obedient, and believeth, wherein the word of God is engraven, & abideth, so that the only care which it hath is to obey the will of God. And hereof they are said to be without heart, who are void of understanding, & wisdom, and obedience, & upon the head do follow the desires of the flesh. So that David, when he saith his heart doth rejoice in the living God, understandeth the new heart, created through the grace of God in the new creation. Furthermore that our heart delivered thus from these pestilent diseases, & renewed, may not run again into those infections, it should evermore be occupied in these three things, Meditation what; to wit, In Meditation, which is, a painful searching-out of an hidden truth; In contemplation, Contemplation, what; Psal. 34, 8. A virtuous life, what; which is, a ioieful wondering at the manifest truth, hence saith the Psalmist, Taste ye, and see how gracious the Lord is; and in living virtuously, that is religiously towards God, purely in mind and body, justly and lovingly towards the world, and painfully in discharging the office & calling which it hath. In like sort the word Flesh is in holy Scripture diversly understood. Flesh how taken in the Scripture. For sometime properly and naturally it signifieth, the earthly substance, which signification is commonly known, 1. Cor. 15, 39 as There is one flesh of men, and another flesh of beasts, and other of fishes, and another of birds. secondly by the figure Synecdoche it signifieth every living creature; as when it is said, Gen. 61, 13. All flesh was in the arch of Noah, that is, living creatures of every kind. Hence, namely by a Synecdoche, it is also taken many-times for man. thirdly, by the figure Metonymy it signifieth the accidentary quality of man after the fall of our first parents, namely for whatsoever is in man without the grace of regeneration, john. 3, 6. as when it is said, That which is borne of the flesh, is flesh: Again, Flesh & blood shall not inherit the kingdom of God. 1. Cor. 15, 50 In which places the word flesh doth signify the corruption of nature cleaving to the flesh through the contagion of original sin. fourthly, it is taken for the outward show or appearance of things, john. 8, 15. as when it was said, Ye judge after the flesh; and as when Paul said, That I now live in the flesh, Gal. 3, ●0. I live by the faith in the son of God. Now the circumstance in the Psalm requireth the first and proper signification. Mine heart, that is mine whole mind regenerated by the Spirit of God, and my flesh, that is my body have rejoiced in the living God. The adjective Living hath a singular force and Emphasis. For thereby the true God is discerned both from the idols of the Gentiles, who neither live, nor can give life and salvation: and also from al● things of this world; which are uncertain, as the favour of men. Therefore in the 146. Psalm it is written. Put not your trust in Princes, Psal. 146, 3. nor in the sons of man, for there is none help in them. 4. His breath departeth, 5. and he returneth to the earth: then his thoughts do perish. Blessed is he that hath the God of jaakob for his help, whose hope is the Lord his God. Here he setteth the God of jaakob, who always liveth, against men, who both may die, and change their minds, so that who putteth his trust in them, buildeth upon a tottering foundation. But God, for somuch as he liveth for ever, & changeth at no time, can not deceive: and therefore to rejoice in him, it is the surest thing. And Paul in his 1. epistle unto Timothy chargeth rich men, That they trust not in uncertain riches, 1. Tim. 6, 17 but in the living God. Where Paul in that place also opposeth the living God against transitory riches. To conclude, God who liveth everlastingly is put against all things created. In him therefore who so hopeth, & doth rejoice, shall not be confounded. Then by the example of David, let us both by reading, meditation, contemplation, prayer, and other exercises of godliness, stirre-up ourselves, that with David we may truly perceive this spiritual gladness both in our mind, & in our heart, and let us not desist from prayer, until we feel this spiritual exultation within us. David being in banishment is derided of his enemies, and suffereth punishment for his sins: yet he under this sense of God's displeasure ceaseth not praying until he find some taste of this spiritual joy, wherewithal he might comfort himself in his troubles. job in his affliction being both contemned of his own wife, & laughed to scorn of his friends, filled with this joy doth comfort himself, and therefore he burst into these words, I am sure that my Redeemer liveth. job. 19, 25. This comfort of the Spirit have the holy martyrs of God in all ages opposed against outward pains. By whose examples let us also learn to feel in ourselves the joy of the spirit abiding in us. For as Bernard truly doth say: The vital motions do prove that the mind abideth in the body: that the spiritè abideth in the soul, the spiritual life doth prove. A special part of this spiritual life is to feel the Spiritual comfort in the living God through jesus Christ, the true life of the Church. CHAP. 15. 1. Where the true Church may be found; 2. The marks of the same; 3. And the triple state thereof in this life. The third verse. FOR THE sparrow HATH FOUND AN HOUSE; AND THE SWALLOW à NEST FOR HERSELF, WHERE SHE MAY LAY HER YOUNG ONES; EVEN THINE ALTARS, Ô LORD OF HOSTS, MY KING, AND MY God. IN these words is declared where the true Church may be sought; what be the marks; & what the confession of the same. The sense of this verse is therefore somewhat the more obscure, because the particles of the similitude or comparison are omitted, which is an usual thing among the hebrews. Thus then let us fully make the comparison. As the Sparrow, the Swallow, and other birds (for he hath put the special for the general) do build them certain nests wherein they keep, foster and feed their young: So thou, O Lord of hosts, hast appointed thine altars for nests as it were, wherein by thy word, spirit, sacraments, & discipline, thou engenderest, nourishest, feedest, and defendest thy young ones, which are the godly. So that by this comparison is signified, not the affection only of the Lord of Hosts toward the Church, which affection Christ (Matth. 23.) apply to himself, when he saith: Mat. 23, 37 How often would I have gathered thy children together, as the Hen gathereth her chickens, & ye would not! But that every one also, who tendereth his own salvation, should join himself to the nests of God, namely to the meetings of the godly, where the public ministery is. Marks of the true Church. For the altars, by the figure Synecdoche, do signify the public ministery of the church; the which is a most certain note of the visible Church. David then doth show how that congregation is the true Church, wherein are teachers and learners of the word of God; & wherein not only the ceremonies appointed of God are in use; but also God according to his word is worshipped; and public confession of the faith is made. For these words, My King & my God, are the voice of confidence & confession. Therefore wheresoever these things are, there without all doubt is the true Church, and the fellowship of saints. But, Triple state of the Church. lest any should err in this place, it is to be noted that the state of the Church in this life, is threefold, either an upright; or a troubled; or a banished state. The upright state of the Church consisteth of due order; of lawful power; & of authority. The order is twofold, namely either of persons, or of actions. The former is that which in this place we make the first part of the upright state of the church: the latter belongeth unto power & authority. I will speak therefore now of the order of persons in the kingdom of Christ, which is the church: which order the nigher it cometh unto the form of the primitive Church, the better & more perfect it is; and the more it swerveth from that ancient simplicity, the worse, and more hurtful it is. CHAP. 16. 1. Christ is the supreme governor in the Church; 2. The diversity of persons in the Church of CHRIST. FIrst therefore by due order in this spiritual Empire and kingdom of Christ, Christ the supreme head, and ruler of the Church. The Church what; there is one chief Monarch, even jesus Christ, who by his word and Spirit ruleth the kingdom received from the Father. The kingdom of this Monarch is the Church, that is the company of all which believe through the universal world, who although they be far & wide dispersed; yet in most goodly proportion they do cleave together, that they may make one house of God, and one body knit and compacted together by the Spirit of Christ, by mutual charity, by communicating of gifts and duties, by using the sacraments, & by the confessing & worshipping of one God. whereby there is such à sweet consent in this body, that each are touched both with the prosperity, Two sorts of men in the Church. and adversity of others. Moreover, seeing this congregation is governed by the word of God, there be two sorts of men in the same, to wit teachers of the word, & learners. When these mutually like parents & children, do reverence & love each other, then is the Church at a good stay. For so they do both take heed of corrupting the word; & mutual good will will not allow of schisms. divers kinds of ministers in the Church. But among the ministers of the word there hath been alway, & is great diversity, according to the difference of gifts & of callings. For Christ ascending into heaven, gave some to be Apostles, State of the ministery in the primitive Church. & some Prophets, & some Evangelists, and some Pastors, and Teachers, who although they were of equal power, as touching spiritual jurisdiction: yet differed they very much in honour and degree of office. Ephe. 4, 11. Paul in honour, and in order surpassed Timothy, and Titus: Timothy in degree and order excelled the other elders of the Church at Ephesus: Acts. 20, 28. all which Paul in the Acts caleth Bishops, or Overseers. This pre-eminence was very behoveful for the church. For it is impossible that any thing should be well done, where all desire to be of equal honour, & degree. The Church that followed the Apostles time, State of the clergy after the Apostles the Gospel now being dispersed over a great part of the world, and Churches being established, Office of patriarchs did appoint as best served for the profit of the same, an order of ministers, & ordained patriarchs, whose office was to have a care, that Bishops of every Diocese were chosen rightly and ordained; that every Bishop did his duty as he ought to do; and that each Bishop's clergy, and flock, were obedient to their Dioceser in all things that were godly. Moreover it ordained Chorbishops, whom justine caleth Proestotaes, which were Precedents. Again it ordained pastors, Pope's usurpers of authority in the Church of Christ. & teachers. And this was the ordinance of the purer Church, which the reformed Churches for the greater part at this day, do revoke, as far as it is requisite for them, shaking of the yoke of the Popes, who from the time of the Emperor Phocas have usurped authority, & government over the Church of God contrary both to the commandment of Christ, and examples of the Apostles; which thing some of the holy Fathers with the Apostle Paul, did testify should be the proper note of Antichrist. For since that time all Popes have borne one & the same person, as they, who covered with one and the same viso under the name of Christ, do endeavour utterly to abolish the Gospel of Christ. CHAP. 17. 1. What power the Church hath; 2. The kinds thereof; 3. Of the keys of heaven; 4. And of the discipline of the Church. THe power which we made the second part of the upright state of the Church, is an authority given to the Church by Christ, Porwer of the Church what; whereby it is ruled according both to the word of God, and to profitable and godly constitutions of virtuous governors. For this power is of those things which are appointed for the building of the whole body of the Church. The which, as it is of Christ: so it must depend upon the word of Christ, and according to his word be exercised for the welfare, and edification of the whole Church. And therefore saith Paul, 2. Cor. 10, 8. Authority is given us not for your destruction. This power is of two sorts, Ordinary power of the Church. to wit, either ordinary, or juridical. The ordained power is that which hath a certain rule to work by; which the ministers of the Gospel in the upright state of the Church do follow, and require neither consultation nor the judgement of the ecclesiastical senate, but do govern the Church according to the rule prescribed. By this power the Preachers do receive such into the Church as are converted unto the Gospel, and swear obeiesance to the king & Monarch Christ, according to this commandment, Mar. 16, 15. 16. Go ye into all the world, and preach the Gospel unto every creature. He that shall believe and be baptised shall be saved: but he that will not believe shall be condemned. Hitherto also belongeth that of our Lord unto Peter: Matr. 16, 19 I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven; and whatsoever thou shalt lose on earth, shall be loased in heaven. But what are these keys? Keys of heaven, what. These keys of the kingdom of heaven without controversy are that whereby the kingdom of heaven is either opened or shut. And that by the preaching of the Gospel the kingdom of heaven is both opened and shut, all the godly do confess, which give credit to the words of Christ, Matt. 28, 18 who in the last of Matthew doth say, All power is given unto me in heaven, and in earth, Go therefore, and teach all nations. And in the 20. of john: joh. 20, 21. As my father sent me, so send I you. 22. And when he had said that, he breathed on them, one said unto them, Receive the holy Ghost. 23. whosoever's sins ye remit, they are remitted unto them; and whosoever's sins ye retain, they are retained. How do they open and shut? How the kingdom of heaven is opened or shut. By remitting and by retaining of sins. How do they remit, and retain sins? By preaching repentance, and remission of sins in the name of Christ. Therefore the ministers of the Gospel as much as in them is, do open the kingdom of heaven, and remit sins in his name who sendeth them in message, when they preach the Gospel. Now if the auditors do believe the Gospel, the kingdom of heaven is opened unto them, and their sins be forgiven, not by the ministers, but of the Lord himself, in whose name the ministers do pronounce remission of sins. But if the auditors do refuse to believe, the ministers be said to shut the kingdom of heaven, and to retain sins, and that for the events sake, not willing lie: for they would full gladly have all their auditors to believe the Gospel, and be saved. This power of Christ committed to the ministers of the Gospel, is very aptly signified by keys. For as keys are delivered to stewards appointed in families, that they may serve the Lord, open and shut, not after their own mind, but according to the pleasure of their master: So to the ministers of the gospel power is given to open and to shut the kingdom of heaven, according to the commandment and precept of Christ the householder. For they are stewards, not the goodmen of the house; and servants, not Lords. And therefore they are to govern all things according to the prescription of their Lord. For this cause Paul doth name the ministers of the Gospel, 1. Cor. 4, 1. 2. Disposers of the secrets of God: in whom this only thing is required, That they be found faithful. To conclude, the sum of all is this: The keys of the Church are the word, and faith. For as the preaching of the word of God concerning the attaining remission of sins through Christ is one key to open, & to shut the kingdom of God, (which key hath a double use. One is, of one nature, which is to open the kingdom of heaven: the other is, through the default of the hearers, to shut the kingdom of heaven. And therefore Christ himself is to some the savour of death unto death, and to others the savour of life unto life. But, as he is the savour of life of his own nature: so is he the savour of death through the wickedness of men that will not credit the Gospel. So in that very deed it is but one key, but it hath a double use.) So whoso believeth through the working of the holy spirit he adjoineth faith to the Gospel, which is as it were another key of the kingdom of heaven. By these two keys the kingdom of heaven is shut up; and pardon of sins obtained. Furthermore, as Christ, Peter, Philip, john Paul, and the other Apostles, do apply this key sometime to many together, and sometime to one by himself: So godly ministers of the word both publicly, and privately may use this authority of opening and shutting the kingdom of God, that is of binding and loasing sins. What it is to bind. For as this binding, is an adjudging of that man who believeth not the Gospel, What is meant by losing. but serveth sin, and Satan, unto death and damnation, unless he repent: So losing is a setting of him free, who believeth the gospel, from the woeful bondage of sin, and the devil, and à giving of the most desired liberty in jesus Christ; that being now set-free from death and perdition he may serve God by righteousness for evermore. Hereby appeareth, both the excellency of this power; and also how it is not tied unto men, as the Pope thinketh, but to the ministery of the word; and that ordinary regiment is subject to this power, as far foorth as the Church is guided by doctrine, sacraments, ceremonies, juridical power of the Church. and discipline. The juridical power, although it dependeth chiefly upon the power of the keys: yet, because it requireth deliberation and consultation in respect of diverse circumstances falling out many times, which cannot be comprehended in general rules, I distinguish it from the former power, which I called ordinary. The juridical power consisteth in three things, to wit, in allowing sound doctrine; in rejecting false opinions; and in exercising ecclesiastical discipline. That the catholic Church, 1. The church hath power to allow, and to establish true religion and every member of the same have power to know, and to allow religion, it is manifest. For both Christ inviteth all men unto himself, that they may learn of men; and the Apostle send-foorth to teach; and God earnestly requireth the knowledge of his word, without which no salvation can be attained. Therefore wicked wretches are the Papists, who keepe-awaie the lay people, as they are called, from the reading of good books, and forbidden the holy scriptures to be imprinted and read in a vulgar speech. whereby doubtless they do show themselves to be the cruel enemies of man's salvation; whom those words of our Saviour should terrify, me thinks: Woe be to you interpreters of the law: Luk. 11, 52. for ye have taken-awaie the key of knowledge: ye entered not in yourselves, and them that came-in ye forbade. This check belongeth unto the pharisees in all ages, who take to themselves the authority of teaching, but in the meantime by corrupting true doctrine, and that of mere malice and devilish hatred, they stop-up the ready way unto Christ. another part of the jurisdiction of the Church, 2. The Church hath power to forbid false doctrine. is a power to improve, and to reject false and erroneous doctrine, as the invention of devils. Therefore saith Christ, Beware of false Prophets; Matt. 7, 15. And, Take heed to yourselves of the leaven of the pharisees; Luke. 12, 1. And Paul saith, If any man preach an other Gospel, Gal. 1, 8. 9 let him be accursed. Neither, as they think, doth it make for the Papists, that our Lord saith, The scribes and the pharisees do sit in Moses seat: Matt. 23, ●. 3. All therefore whatsoever they bid you observe, that observe and do; For in another place our saviour speaketh of the same pharisees, Matt. 15, 14. Let them alone, they be the blind leaders of the blind. Of which I will conclude two things; one is, How they are to be hearkened unto so long as they sit in Moses seat, that is so long as they bring the pure doctrine of Moses. The other is, how all words, whereby we are commanded to obey the rulers and teachers of the Church, have a condition though unexpressed, namely, how they are to be obeyed, if so be they teach those things which the Lord hath enjoined them to teach, that is, they are to be obeyed, if the Lord speak in their mouths, and not that old serpent that seduced our first parents. And this also is meant by those words of our saviour: he that heareth you (to wit, Luk. 10, 16. uttering my words) heareth me. The last part of juridical power, 3. The Church hath power to use discipline. is discipline, which is a schooling, whereby such as be received into the Church are governed, kept in order, yea & framed to religion, righteousness modesty, and other virtues, the nothing unfitting for Christians be committed: or in fewer words, Discipline what? Discipline is an ordering of the life, and of manners; and a training (aswell inward of the mind, affections, and will; as outward of the tongue, gesture, and deeds) of men unto godliness, honesty, and innocency of life. The parts of this discipline are to, Parts of discipline. namely direction and correction. Direction doth govern and guide men in the right way. Direction. Which direction must be used after to the rule of God's word; according to the laws of godly magistrates; and according to the examples of good men. Rule of god's word. The rule of God's word, teacheth what is to be avoided, and what to be desired and done. The catechism of children proposeth this rule, which more at large is declared in the sermons of the Prophets, and Apostles. The laws of godly Magistrates do prescribe a rule, Laws of Magistrates. as may seem to be most expedient in respect of the differences of ages, and callings. Hereof there be some canons made for the discipline of the clergy, and some for the schooling of the common people. Examples of the virtuous. Examples of good men are as painted rules of the laws. For what the laws by the rules of God's word do describe, and offer to the mind, that by notable examples is set before the eyes in a manner. And therefore Christ doth say, joh. 13, 15. I have given you an example; Ephe. 5, 1. 2 And Paul, Be ye followers of God, as dear children, and walk in love. The best way then of teaching is, The best way of teaching. to show that by examples, which is taught by rules. And therefore they be much to be praised who live so, as they teach; if so be also they teach rightly, as they live. For so said Eusebius entering into the praise of Origen, Praise of Origen. This is he who liveth according to his speaking, and speaketh according to his living. Correction is that, Of correction another part of discipline. whereby such as wander from the right way are brought into the same. This correction is used, either by telling men of their faults, or by exhorting: or by reproving, or by threatening, or by punishing. All these at one time always may not be used, but according as he is given who hath gone-astraie. For if by telling the fault, & by exhortation he amend, other remedies are not needful. But here prudent Censors of of behaviour, must endeavour in all correction to show a fatherly mind, not cruelty. For, as the one increaseth love toward the correctors. so the other engendereth hatred, and contumacy. As Ambrose doth say, He that cruelly is chastised, and chidden, receiveth neither chiding, nor amendment. But if neither telling, exhorting, chiding, nor threatening will bring a man from his error, than sharper medicines must be tried, that is, it must be seen whether punishment will reclaim him into the right way who hath wandered, according to the doctrine of the Gospel. This punishment is twofold, Punishment twofold. to wit, either excommunication upon wicked livers; or cursing, upon obstinate heretics. Excommunication. But first let us speak of excommunication, the which when it is to be shown, it must be done both wisely to edification, and gravely with much compassion, the sentence of the superior officers being first pronounced against the obstinate guilty person. Notwithstanding singular heed must be taken here, that you do not so pluck up the tars, that ye destroy the wheat withal. Which thing may be avoided if the ends of excommunication, which are three, Ender of excommunication. be had in mind. The first is, that a wicked liver to the great reproach of God, & his Gospel be not suffered among Christians. The second, that the good also may not be corrupted through the continual familiarity of the wicked. 1. Cor. 5, 6. For, a little leaven leaveneth the whole lump. The last is, that he which hath fallen through shame of the world, may at length repent, and be reconciled to the Church. These three ends are all for the edifying, and unity of the Church. And it is diligently to be considered, when excommunication doth edify, and when it doth not. For if it doth destroy rather than edify, it must not be used at al. Which made Augustin, speaking concerning the remedy of excommunication, to say, Let this be done, where there is no danger of schism; tars be to be rooted out, so that the wheat be not plucked-up withal. Moreover of excommunication, as also of receiving the brother that fell into the Church again, you may read both in my book Of a Pastor and likewise in mine Enchiridion. cursing is to be exercised only upon heretics, cursings. Who to be cursed. that is upon defacers of the gospel, such as after sundry admonitions do obstinately maintain their errors, and will not repent. Heretics who. These forsomuch as they are, Paul saith, in themselves damned, they be utterly to be cut from the body of Christ, Titus. 3, 11. that is from the Church, that others by their contagion may not be infected, and so by little and little the kingdom of Christ be destroyed. And that this punishment both may and ought to be executed upon heretics, first that testimony of Paul twice repeated, Gala. 1. doth confirm, Though we, Gal. 1, 8. or an Angel from heaven preach unto you otherwise, than that which we have preached unto you, 9 let him be accursed. As we said before, so say I now again, If any man preach unto you otherwise then that ye have received, let him be accursed. secondly that commandment of Paul belongeth hitherto, Titus. 3, 10 11. Reject him that is an heretic after once, or twice admonition, knowing that he that is such, is perverted and sinneth being damned of his own self. 2. john. 10. Hitherto also maketh that of john in his second Epistle, If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him, God speed. Hitherto in like sort tend the examples of the fathers, who by this cursing punished both Arrius, Sabellius, Manes, & others. And that this heavy punishment of all other may rightly be used, special heed must be had that it be not exercised rashly, through affections the matter being not throughlie examined, and known. Which when it is not done, the cursing doth not somuch bind them which wrong●ulie are strucken, as it doth them which unjustly condemn. For, seeing that God unloaseth what man bindeth, the rashness of man is not to be feared: insomuch as Christ also did foretell how the pharisees should exclude the preachers of the Gospel: as the Pope which is very Antichrist doth. For, he casteth not his thunderbolt of curses against heretics, Whom the Pope doth curse. but against them which sincerely do defend the writings of the Prophets, and Apostles; against them, who teach the sins of men are cleansed only by the blood of Christ; against them that will not call upon saints; against them which will not embrace all the toys and trumpery of the Pope; Finally against them, that worship not the Pope even as God himself, that is against them, which prefer not the Popish traditions before the word of God. Wherefore the Pope's cursings be no more to be feared, then are the curses of a filthy fleshly lover, who blameth such as he hath been nought withal for leaving his wicked company, and joining themselves to honest men in godly marriage. CHAP. 18. 1. Of the authority of the Church; 2. of traditions; 3. of the interpretation of the scriptures; 4. and of the outward notes of the upright state of the Church. With this power there is authority joined, which I said * Above cap. 15 pag. 149 was the third part of the upright state of the Church. Under this authority they put tradition, and interpretation of the scripture. Traditions. By tradition the Papists understand the laws which the Popes, Bishops and Prelates do thrust-upon the Church beside the word of God, yea and often contrary also unto the same. And that they may seem to stablish, and to build this their authority upon the word of God, they allege both the saying of Paul, and the example also of the Apostles. The saying of Paul is this: Keep the traditions which ye have been taught, 2. The. 2, 15 either by word, or by our Epistle. The example of the Apostles they bring-out, who commanded the Gentiles to abstain from things offered unto idols, Act. 15, 28. 29. and blood, and that that is strangled. Hereof the Papists do gather two things: One is, how they have authority to make what traditions they list; another that the people oweth obedience unto them. But what answer is to be made may appear, both by the exposition of the word Tradition; and also by the difference of rites and ceremonies. First therefore let us show how this word tradition is used. What the word tradition doth signify. For both the Apostles, and the holy fathers also took it far otherwise, than do the papists; & by the comparing of scriptures we will make it evident. Paul in his first Epistle unto the Corinthians, writeth after this wise; 1. Cor. 15, 3. First of all I delivered unto you that which I received, how that Christ died for our sins according to the Scriptures: 1. Cor. 11, 23 And 1. Corinthians 11. For I have received of the Lord that which I also have delivered unto you, to wit, That the Lord jesus in the night that he was betrayed, Matt. 15, 2. took bread, etc. Matth. 15. Why do thy disciples transgress the tradition of the Elders? Of these places I do gather how there be three sorts of traditions: Three sorts of traditions the first of doctrine; the second of divine ceremonies; the last of human rites. Tradition of doctrine. Tradition of doctrine is that which is delivered touching the law, and the gospel, and such things are conjoined with them: which, forsomuch as they are commanded of God may not be altered. Tradition of divine ceremonies. Tradition of divine ceremonies, is of baptism, and of the lords supper in the new Testament; which likewise dependeth upon the authority of Christ, Tradition of human rites. and therefore is immutable. Tradition of human rites containeth manifold canons both touching ceremonies, and also concerning discipline of the clergy & laity: this may be altered for the profit of the Church at the discretion of governors. Irenaeus in his third book useth the word Tradition oftentimes for the doctrine which the Apostles from God delivered to their auditors; and the same auctor calleth the Apostolical Creed the the tradition of the Apostles. Now then seeing the Church, according to the doctrine of Paul, hath authority to ordain such rites as make for edification, 2. Cor. 10. 8. for so he saith; Power is given us for edification; 1. Co. 14, 40 Again, Let all things be done comely and in order: godly magistrates may appoint rites for comeliness, and order sake. Ends of comeliness in the Church. The end of comeliness is twofold; first by these helps to stir us up unto godliness, secondly, that modesty and gravity may▪ be seen in the handling of God's matters. Why order is to be observed in the Church. Order hath three ends; one is, that rulers, and preachers of the word may have a certain rule to work by; another, that auditors may be trained up unto obedience and discipline; and the third, that peace and concord may be provided for, the Church being set in a good stay. And herein the people doth owe obedience to the magistrates of the Church; yet with certain conditions. How many things are to be avoided in the traditions of men. For in the traditions of man many things are to be taken heede-of. First, that they be not contrary to the rule of faith; neither that they bring us from Christ. As do many of the popish rites of invocation of saints; of profanation of the mass; of buying & selling pardons; of bearing-about & worshipping bread; of holy water; of rosaries; of sundry consecrations; of the toys of purgatory; & such like infinite vanities and deceits of the devil. In these the godly are excused by the commandment of an higher authority, whereby we are bidden to beware of idolatry. Secondly, that they be not preferred before God's heavenly word, and ceremonies; as they were sometime by the pharisees, as may appear in the Gospel after Mark: Mark. 7, 9 ye rethe commandment of God, that ye may observe your own traditions: and are at this day by the Papists; as may appear by the punishments whereby the transgressors of God's commandment, and of the Pope's traditions are corrected. It would therefore be known, that as the traditions of God through the commandment of God do bind us unto perpetual obedience: so the traditions of men must give place to Christian liberty and that without case of offence. thirdly that they be not deemed necessary unto salvation, nor counted for the service of God of themselves, and ex opere operato, as they use to say. Last of all, that under the pretence of indifferency they destroy not religion. For as the Papists are subtle, such things as appear to the eyes goodly, they do amplify; and under a sweet bait the hide deadly poison. Some Papists do exclaim how their Mass, is neither commanded, nor prohibited by the word of God and therefore is a thing indifferent, and was in the fear of God ordained by the godly fathers for the memory of the sacrifice of Christ. But under this goodly show of words, as under a fair garment as it were, they conceal in abominable idol; whereof in due place * Chap. 24. of this first part. we purpose to speak. And therefore it is wisely to be regarded, when true consideration is had of comeliness and of order. Interpretation of the Scripture, Interpretation of the Scriptures. (which is another thing they put-under the authority of the Church) being a free gift of God, which the Lord bestoweth upon whom he list, cannot be tied by man's authority unto any certain caling of men. For as in old time God bestowed not the spirit of prophecy, neither upon the ordinary Bishops only, All the Levites, nor only the Levites did not prophecy. nay few of them were adorned with that excellent gift; nor to the tribe of Levy only, but at his pleasure made many of other tribes to be famous thereby: So the Son of God will not have this gift to be tied to ordinary succession, but bestoweth it upon whom he wil In the tents of the hebrews it is given-out how Eldad and Medad did prophecy in the host; Num. 11, 25 26. 27. 28. which thing when joshua the servant of Moses could not brook, he requested his Lord to forbid them. But what doth Moses? 29. What, saith he, Enviest thou for my sake? Yea, would God that all the Lords people were Prophets, and that the Lord would put his spirit upon them! So then the spirit of prophecy, and exposition of God's word, is the peculiar gift of God. Which he bestoweth by means sometime, and sometime without means. When it is given without means it is counted for a miracle: but when by means, it is Gods ordinary gift, which he both imparteth upon such as earnestly call upon him, & labour therefore; and increaseth in those who do use it rightly unto his glory. But three things in this place are to be observed. Touching interpretation of the Scriptures three things to be noted. The first, although God endue many with this gift, yet that none presume to teach in the Church, being not lawfully called thereunto. For they are never blessed in their doings, which rush-into the office of teaching without lawful caling; and do run before they are called. Which thing, if some factious fellows would thinke-upon, such troubles would not be in the Church at this day, as there be. The second, that both the whole Church, and every member of the same, have power, as above * in the chapter immediately going before, page. 157. 1. john. 4, 1. What things interpreters do utter. also I touched, to prove the spirits. For so saith the Apostle, Try the spirits whether they are of God. The third is, how all the words of interpreters be not of equal weight. For some are probable, some certainly true, and some are merely erroneous. Things probable, for the authority sake of the utterers, are so long to be embraced, as they be not drawn into a wrong conclusion. Which if it fall out, we must not for man's credit, depart from the manifest truth. Things certainly true, such as are both gathered, and confirmed out of the word of God, are none otherwise to be received, than if God himself had pronounced them. For the truth of them dependeth upon God. Such are the Creed of the Apostles, of the council of Nice of Ambrose, of Athanasius, and such other things. Things merely false, contrary to the principles of religion, are to be avoided even as the voice of the serpent that deceived our first parents. Of this kind are the teachings of all heretics; and such are most of the Pope's decrees, and canons. And to the detestation hereof, as things accursed and abominable, we are driven by the commandment of God his word; if so be from the heart we love true religion. Hitherto concerning the parts of the upright state of the Church, Notes and marks of the true church in the upright state, Luther in his book entitled, D● Consiliis. whose outward notes, contained under these three parts, be eight as Luther testifieth. The first is the preaching of jesus Christ, without the knowledge of whom the true Church can not be at all, much less discerned. The second is, the right use of baptism, which is the door as it were whereby men do enter visibly into the family of God. The third is, the lawful use of the lords supper according to the institution of Christ. The fourth is, the use of the keys according as Christ hath ordained it, whereby the Church declareth her power; when either through preaching it receiveth believers into the kingdom of heaven; or through discipline correcteth disobedient children; or else receiveth such as repent into favour again. The fift is, an authority to call, and to consecrate ministers through laieng-on of hands on them, who may either preach, or baptize, or minister the lords Supper, or absolve. The sixth is, public prayer, thanksgiving, and praising of God in the congregation of the saints. The seventh is, the Crosse. Herewithal Christ will have his to be marked, that they may be conformable to the image of his son. For whom he hath determined hereafter to glorify, those he schooleth aforehand by the cross, Rom. 8, 17. according to that, If we suffer with him, we shallbe glorified also with him. The eight is, manifold offices of love between the household of the Church, whereby they declare, how they are guided by the same spirit, and make haste unto the same country. CHAP. 19 1. Of the troubled state of the true Church; 2. How the godly should behave themselves therein; 3. Against an opinion of the anabaptists. THe troubled state of the Church is, How, and wherein the Church is troubled. where either the offices both of civil, and Ecclesiastical governors be mixed, and confounded; or the Prelates take Lordship unto themselves over the lords heritage, 1. Pet. 5, 3. contrary to the commandment of Peter; or unity is violated by Schisms; or the Church by heresies as by raging tempests is shaken; or discipline is loased, or hindered either through the might of sinners, or through the cowardness and fear of Ecclesiastical governors. When the Church is thus out of quiet, Parts of the godly when the Church is in trouble. it is the part of the godly to lament the wounds thereof; to acknowledge the common infirmity and sins of man; and by earnest prayer to beg-at the hands of God, that he would vouchsafe to assuage the miseries; and repress the madness of Satan and his limbs, who set snares either utterly to destroy, or grievously to afflict the church. Also let them comfort themselves by the examples of many good men, who have felt the same troubles. Let them know that God causeth such affliction for the trial of the elect, 1. Pet. 1, 7. as by fire, as Peter saith. Let them set before their eyes the stories of the Church in all ages. For as the devil did beset our first Parents in Paradise: so doth he continually set snares for the godly in the church, he raiseth-up offences, and horrible confusions, and persecutions. For between the kingdom of Christ, & the kingdom, of Satan there is an unreconcilable war, according to the saying I will put enmity between thee and the woman, Gen 3, 15. and between thy seed, and her seed. He shall break thine head, and thou shalt bruise his heel. Neither be the anabaptists, nor Staphile to be hearkened-unto, Against the Anabaptists Staphylus. who deny that to be the true Church, wherein be heresies, & schisms, and manners contrary to profession. For both Paul doth plainly show the vanity of those men, who do call the Church at Corinthus holy; in whose outward assembly for all that there were horrible heresies, pernicious schisms, & many dead members: & Christ himself too compareth the Church not only to a draw net castinto the sea, Mat. 13, 47 48. containing good fishes and bad that are taken, Mat. 13, 24 25. & but also to a field, wherein both wheat and tars do spring-up together. Neither was judas, both a thief, & a traitor, à let why the company of the Apostles was not the Church. CHAP. 20. 1. Of the banished state of the Church; 2. How the godly are to behave themselves therein. THe Church is in banishment, when the godly either do remain and live where open confession of Christianity is not admitted; or violently be drawen-awaie into such places, where the name of Christ is odious. Albeit this banishment be a miserable thing: yet, when they call into their mind the inward society which they have with the blessed Trinity, and Saints of God, the godly do feel a wonderful comfort. And although it seem very grievous to them, to be barred from the fellowship, and communion of saints in the sacraments, and common prayers: yet for this wound they have a plaster, namely the joy of the spirit, whereby they rejoice and lift-up themselves against the coming of the Son of God, whom they looke-for, a redeemer, and the finisher of their salvation. secondarily, joseph. as the saints in this banishment after the example of joseph, Daniel. and Daniel may bear civil offices, govern, & be in subjection to profane people: so after their example to, they will take heed, that neither either by superstitious service, or by impurity of profane fellows they pollute themselves; nor yet suffer themselves, by any craft of Satan so to be bewitched, Three children. that they fall thereby into the traps of the devil. Those three companions of Daniel were in the subjection of a King who was both a tyrant, Dan, 3, 19 20. & and a wicked person, yea and in civil matters obeyed him too, but being once bid to worship the image of the proud tyrant, they chose to be cast into an hot burning oven, rather than to deny their faith. Dan. 6, 10. So Daniel would rather be thrown into the den of Lions, than he would but one day intermit the invocation of the true God. But above all things beg they by hearty and zealous prayer at God's hand, strength, & constancy of faith; and let them know that no refuge is neither more safe, or more sure, than is the name of the Lord, that is, earnest caling unto God. For so doth Solomon say, The name of the Lord is a strong tower, Rom. 18, 10 the righteous runneth unto it, and is exalted. CHAP. 21. 1. Of sacrifices in general; 2. Of the sacrifices among the jews what they were. furthermore, seeing the Psalmist in this verse maketh mention of altars, where God layeth as young ones the godly, & bringeth them up; and altars be appointed for sacrifices, I will add hereunto something concerning sacrifices, and that especially for the Papists, who by this place would maintain their idolatrous altars for masses, which the godly do know is nothing else but a devilish profaning of the only sacrifice of Christ, who by his only sacrifice once offered, hath made the saints perfect for evermore. But that the more distinctly we may speak of sacrifices, I will entreat first of the jewish sacrifices; then of the sacrifices of the profane gentiles; after that of the Papistical idol, that is of the Mass, which they say is à sacrifice; and last of all of Christian sacrifices. The jews by the commandment of God had two altars in the holy city jerusalem; Sacrifices of the jews. neither was it lawful for them in any place beside jerusalem to have any altars: the one was of burnt offerings, Altars of the jews. where, and what; and was called the altar of burnt offering; the other was of incense, and thereof was called the altar of incense: both of them were figures of Christ. For as the altar of burnt offering did shadow Christ, as a purger of sin: so the altar of incense did figure Christ, as he was an entreater and intercessor for man. Psal. 141, ●. For incense did signify prayer. Or as witnesseth David, who in his 141. Psal. doth say, Let my prayer be directed in thy sight as incense; & the lifting-up of mine hands as an evening sacrifice. For when that holy man David being driven into banishment could not bè at the sacrifices which were made at jerusalem, Prayers. in place of incense he dedicateth holy prayers unto the Lord; who be therefore signified by incense, because prayers be of none effect unless they be liftedup with a godly affection of the mind. But omitting altars, speak we now of the sacrifices of the jews, & that after this manner. First let us define what a sacrifice is; then show we the causes; after that will we note the principal kinds; and last of all, add some general things of the figurative signification of sacrifices. The definition may be this. 1. The definition of the jews sacrifices. Sacrifices of the jews were ceremonies of offering gifts, and burnt offerings ordained of God, & that either to pacify God being offended, or to testify their service, and religion. Which sacrifices pleased not of themselves because they were done, but in respect of the faith of the offerers, and thinking upon the spiritual signification. And that these rites were instituted of God, jewish sacrifices instituted of God. both the manifest commandment of God often repeated not in Exodus only, but also in Leviticus; and also the testimonies whereby God did testify how he liked well of such service, doth prove. And although before Moses time there was no express commandment touching sacrifices: yet that God accepted them being offered by the godly, the examples of good men do witness. Whereof it may very easily be gathered how they were commanded, albeit no mention be made thereof in the written word. Again God's acceptation, doth confirm that he was the auctor of them, not only in tolerating them, levit. 9, 24 but also in commanding them to be used. For at four several times the sacrifices of the saints with fire from heaven were inflamed, 1. Ki. 18. 38 which surely was an apparent token of Gods allowing them. 1. Ch. 21, 26 And that these sacrifices pleased not of themselves, 2 Chro. 7, 1. it may easily be gathered. Sacrifices of themselves did not pacify Gond. For what wise man will think that God will be pacified with the slaughter, blood, & burning of beasts set on fire? For the faith therefore of the offerers, and cogitation of a spiritual meaning they liked God: which thing many sentences of the Prophets, do testify. David doth say, Psal. 51, 16. For thou desirest no sacrifice, though I would give it: thou delightest not in burnt offering. And again, Psa. 50, 7. Here O my people, and I will speak; hear O Israel, and I will testify unto thee: for I am God, even thy God. I will not reprove thee for thy sacrifices, or thy burnt offerings, that have not been continually before me. I will take no bullock out of thine house, nor goats out of thy folds. The prophet jeremiah doth say, jere. 7, 22. I spoke not unto your fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. isaiah. 1, 10. And again, saith Isaiah, Hear the word of the Lord, O Princes of Sodom: isaiah. 1, 11. hearken unto the Law of our God, O people of Gomorrah, what have I to do with the multitude of your sacrifices, saith the Lord? I am full of the burnt offerings of rams, & of the fat of fed beasts; & I desire not the blood of Bullocks, nor of lambs, nor of goats. 12. When ye come to appear before me, who required this of your hands to tread in my courts? 13. Bring no oblations in vain: incense is an abomination unto me. These sentences do seem not only to be contrary to that commandment, which so often is to be found in Leviticus, but also to condemn the whole Aaronical priesthood with the altars. But for the concilement of these contrary speeches, we will allege three testimonies, and two examples out of the Scriptures, who plainly shall remove away all doubtfulness, Solomon doth say, Rom. 15, 8. The sacrifice of the wicked is abomination to the Lord. Psal. 50, 16. David saith also, Unto the wicked God said, what hast thou to do to declare mine ordinances, that thou shouldest take my covenant in thy mouth, seeing thou hatest to be reform, and hast cast my words behind thee? And Isaiah after he reprehended the sacrifices of his people, isaiah. 1, 16. addeth, Wash you, make you clean. Take-awaie the evil of your works from before mine eyes; cease to do evil. Learn to do well; seek judgement; relieve the oppressed; judge the fatherless, and defend the widow. These places do plainly show how the sacrifices of this people were reproved because of the uncleaneness of the heart, and ill dealing toward man, or because of their froward confidence, and wicked conversation. For as the hypocrites did offer their sacrifices before God for a recompense: so the wicked thought how by their burntofferinges they were sanctified, albeit they were touched with no feeling of their sins. Therefore seeing God commanded sacrifices to be offered, that they might be exercises of godliness, surely the offerers ought to bring unfeigned repentance and faith, without which no marvel it is if the sacrifices were called abomination. Gen. 4, 4. 5. Cain & Abel did both offer sacrifices; notwithstanding God had respect unto Habel and to his offering, that is, unto his sacrifice: but unto Cain and to his offering he had no regard. Why so? Because Habel bought a faith in the Messiah, whom his sacrifice did shadow: whereby also his obedience in sacrificing did please. But Cain sacrificed without faith, presuming upon the dignity of his work. And therefore no marvel though God had no regard unto his offering. The sum of all is this: that sacrifice spiced with faith pleased as fat, and grateful: but that void of faith it displeased as dry, & ungrateful. But David most plainly of all showeth in his 51. Psal. when the sacrifices of burnt offerings do please; for thus he saith: The sacrifices of God are a contrite spirit; Psal. 51, 17. a broken heart, O God thou wilt not despise. joining thereunto by and by, 19 Then shalt thou accept the sacrifices of righteousness, even the burnt offering and oblation; then shall they offer calves upon thine altar. Therefore let the beginning of each good work proceed from an heart purified through saith, without which every work, seem it to the eye never so holy, is abomination before God. This I have spoken the more at large, because of some among the fathers, who not well understanding the words of David, and of Isaiah, do agree with Porphirie, who most wickedly did slander the sacrifices of the jews, which were in use, so long as the commonweal of Moses did stand. But the fathers: somewhat to excuse these jewish sacrifices, said how God did not command, but only suffer them to the end they might keep the jews from idolatry whereunto they were inclined. 2. Causes of the jewish Sacrifices Now let us see the causes of jewish sacrifices in order, as we did propose in the second place. First therefore the cause commanding offereth itself, The fi●st cause of sacrifices. who is God himself. Who, for that he is most wise, not without great wisdom did command, and appoint this ceremony. Against whom, albeit dust and ashes will set himself, and object manifold absurdities: yet content we ourselves with the most wise counsel of God, the which let us oppose not only against that Atheist Porphirie, but also against the devil and his members, who dare to oppose the dotings of their foolish brain against the wisdom of God. Rom. 8, 7. Let us know that the saying of Paul is true, who saith, The wisdom of the flesh is enmity against God. Through this cause commanding, the godly among the jews, did know, both how their sacrifices pleased God, when through faith they were done unto God's glory with true meditation of the spiritual signification, and also that they were bound unto obedience until Christ came of whom those sacrifices were figures, and who by his own and perfect sacrifice should set an end to all figurative sacrifices. But, seeing the jews at this day do object to us how their sacrifices should not be abolished, because God is unchangeable: I do answer, so long as the cause and condition of the decree is in force, The second which is the material cause of sacrifices. so long doth God himself abide constant and unchangeable. The material cause of jewish sacrifices was either the fruit of earth, or clean beasts, which by certain tokens are distinguished in Leviticus from the unclean. It was furthermore enacted that they should not use either leaven or honey in their sacrifices, but that they should season every sacrifice with salt. For God the lawgiver would have them to acknowledge him to be auctor of all, aswell of such things as do spring from the earth, as of all living creatures beside that are bread; and also crave his blessing, The third, which is the formal cause of sacrifices. & refer the use of all things unto his own glory. The formal cause was the very manner of sacrificing; which for that it was divers, it were much to prosecute the same in this place; and therefore I remit the reader unto the book of Moses called Leviticus. The ends of the sacrifices instituted, The last, namely the final cause of sacrifices. were four: whereof the first was, that the people prone unto idolatry might be reclaimed therefrom by these exercises. The second, that God's people might be kept in the service of one God, and have a daily occasion to exercise godliness. The third, that the people might have a type of Christ the sacrifice to come. The fourth, that by thinking of Christ the sacrifice to come, the jews might be warned of the grievousness of sin, the which forsomuch as it could not be cleansed by the blood neither of bulls, nor of goats, they might know how to be cleansed throughlie from their sin, they had need of the blood of the immaculate lamb, that is of the promised seed, or Messiah, who alone could tell how both to abolish the works of the devil, sin, and death, and also pacify the offended father. secondly that in this mind they should fly unto the mercy of God proposed in the forenamed seed, and by faith depend upon that seed, glorifying the Lord both in all their mind, heart, will, & conversation, who of his infinite goodness, and wise counsel would after such à sort redeem mankind. With such motions did the fathers, Habel, Noah, Abraham, Isaac, jaacob, Moses, David, Solomon, Elias, and many other which feared God, sacrifice. For these knew right well how by the outward work only, God was not pleased, but that he respected beside, the faith, and the mind of the offerers. Notwithstanding some as hypocrites & wicked livers among this people, did think that God regarded the outward work, and thereby was pacified as by an expiatory sacrifice. And therefore the Lord doth testify that their sacrifices were both abominable to him, and never exacted of him. In the third place the kinds of the old sacrifices do follow, 3. Kinds of jewish sacrifices. the principal and chief division whereof is this: That one kind was expiatory called Olah, The first kind of sacrifices. & burnt sacrifice, which was offered for sin by a certain show of purging. For in very deed it purged not sin, but only bore a figure of the purging to come through the only sacrifice of Christ, all this being lifted up upon the altar was consumed with fire. Whereby was signified, that Christ the Priest and the sacrifice should be liftedup upon the altar of the cross, The second sort of sacrifices. & with the fire of love be burned for our sins. Another was of testification called Hodah. Sacrifice Eucharistical, or Propitiatory. For it was done either for supplication, or thanksgiving sake, or else for exercise of godliness: the which of the principal end thereof was termed, eucharistical, as that other ilstical, that is propitiatory. For as Paul interpretes the same, it signified purging to come through the blood of Christ. For so he saith, Whom God hath setforth to be a reconciliation through faith in his blood. Rom. 3. 25. Whatsoever other sorts be mentioned, they are contained under these. Touching the figurative signification of old sacrifices, 4 Figurative significations of jewish sacrifices. the Epistle unto the Hebrews teacheth generally, how all were figures of that only sacrifice jesus Christ, which being offered, all other things as figurative, aught to cease. But more particularly we will in this place set-down some things, especially those, which may lead us as it were by the hand unto a spiritual instructing of our life and manners. The priest's office in sacrificing. First therefore commethforth the consecration of Priests, whose duty was to offer the sacrifice: they had four things to do. First, they should wash themselves with water; whereby was signified, how by nature they themselves being unclean, were to be cleansed by spiritual water, which Christ the chief Priest alone doth sprinkle; an effectual badge whereof Baptism is. Then, they were to put-on garments, not their own but the priestly garments, which thing betokened the innocency of Christ, wherewithal being cleansed, and clothed with his blood, they do seem righteous and beautiful in the presence of God. After that they were anointed, whereby the spiritual ointment, wherewithal they are anointed for Prophets, kings, and priests; and whereby they may be effectually taught concerning the virtue of Christ his benefits, is signified. lastly, they filled their hands, that is they sacrificed; for then obedience doth please God, when it is shown of them who are purged through faith; clothed with the righteousness of Christ; and uncted with God's holy spirit. When they offered burnt offerings, they were admonished to offer up themselves spiritually to God. Whereunto Paul in his 12. chapter unto the Romans had regard. When these parts of living creatures, as the kidneie, the liver, the fat, which parts of all others are prone unto concupiscence, were sacrificed, they were put in mind of killing wicked lusts and concupiscence, that they might addict themselves all whole to the service of God. The parting of the beasts did give them to learn, how they should cut the word of God aright, and apply the same according to the condition of men. which thing Paul seemeth to point-at, 2 Tim. 2. 25 when he commandeth to divide the word of truth aright. Of the double signification of the altar we have spoken already. Neither may we overpass how it was decreed that neither leaven nor honey should be used in sacrifices, but that they should besprincle every sacrifice with salt. For as we be admonished by leaven that malice is to be excluded, according to the teaching of the Apostle; and by honey, that all hypocrisy must be laid-awaie: So the salt doth signify that all works ought to be seasoned with spiritual wisdom, faith, and prayer; otherwise they will not please God. More notes of this matter you may read in our Commentary upon the Epistle unto the Hebrews. CHAP. 22. 1. Of the original cause of idolatry; 2. Of the diverse Gods in times passed; 3. Festival days; 4. and sacrifices among the Gentiles. AFore we come unto the sacrifices of the Gentiles, we will say somewhat concerning their Gods, and their sundry feasts, that thereby we may call into mind, both what an horrible punishment the blindness of such as departed from God is; and what a great and unspeakable benefit it is to have the word of God, which not only showeth to us the true God, but also prescribeth a right form of serving God, whereby we may be led through the kingdom of the grace of Christ in this life; until we shall attain unto the mark, that is unto glorious immortality, where we shall be conformable to Christ our Lord for evermore. which conformity is the repairing of the image of God in us, and the last end of our creation, and reparation through the son of God our only redeemer. In the 31. chapter of Genesis mention is made of the Gods of the Gentiles, The original of idolatry. where Laban unto his son in law, Gen. 31, 30. doth say, Wherefore hast thou stolen my goods? Whereof we may gather, that the word of the promise being obscured among the posterity of Noah forthwith they invented strange Gods and feigned worshippings. For seeing, as Cicero doth say, There is no people, neither so uncivil, nor so savage, but although they be ignorant which is the true God: yet they know that some God is to be worshipped, having lost the true God, and his word, they made to themselves feigned Gods, which thing Paul doth pronounce was the punishment of their neglecting the true God, Rom. 1, 21. when he saith. Because that when they knew God, they glorified him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was full of darkness. 22. When they professed themselves to be wise, 23. they became fools. For they turned the glory of the uncorruptible God to the similitude of the image of à corruptible man, & of birds, and fourfooted beasts, and creeping things. Wherefore also God gave them up to their hearts lusts, 25. unto uncleanness, to defile their own bodies between themselves; which turned the truth of God unto a lie, and worshipped and served the creature, forsaking the creator, which is blessed for ever. Idolatri the just punishment of forsaking God 2. Thes. 2. 11 12. So then idolatry, and the invention of feigned Gods is the just punishment of apostasy from the true God. And this was it which the same Apostle doth say: Therefore God shall send them strong delusion, that they should believe lies, that all they might be damned which believed not the truth, but had pleasure in unrighteousness. Hitherto of the occasion, Gods of the Gentiles. and cause of idolatry among the Gentiles, now add we somewhat concerning the divers Gods which they had. The posterity of Noah, being gross & rude, did not worship God the creator, and governor of the world, but the things which to the sight appeared goodly, and wonderful in their blockish and most dull judgements they took for Gods. This error flowed from the parents unto the children, & daily more and more increasing, through continuance of time it waxed strong. The ages following deemed it impiety to resist the same. For the posterity think they do owe that reverence to their predecessors, which children do to their parents (even as many at this day will not departed from Popery because of the reverence that they bear to their forefathers.) And therefore some because of their goodly show & greatness, worshipped the heavens, the stars, the Sun, Moon, & elements. Some did number brute beasts of whom they reaped any commodity, among the Gods; so did the Egyptians oxen, cats & serpents. Some ascribed divine honour to men, either in respect of benefits, or for fear, or for flattery. Some accounted even the foul devils, for Gods. And others esteemed Paleness, Fear, the Ague, and such like for Gods. Al those through the great, & most miserable calamity of mankind were called and counted Gods. But, to speak only of men admitted into the company of the Gods, that was extreme madness of theirs, to choose them as they did, not for their noble virtues, but for their notable & egregious vices, as they did epicures, wantoness, harlots, adulterers, and them which had been most shamfulie defiled with the incest even of their own mothers, their own sisters, their own daughters. The father of the Gods they feign sometime in the shape of a bull, sometime of an Eagle, sometime of a swain, sometime of a golden fleece to be disguised, & so to have deflowered, & defiled virgins, & women. They say Mercury the precedent of sweet speech, changed himself into a goat to obtain his desired pleasure with Venus. what should I make mention either of Apollo's heat; or of the in temperancy of Daphnie the virgin? What should I tell, how the same Apollo embraced the body of a senseless baie-tree, through untemperate lust? How Proserpina was stolne-awaie by Pluto? How the mother Ceres did wander? For these Gods, Festival days appointed to the Gods. the Devil, enemy to mankind instituted festival days, solemn ceremonies, and popular banquets to be kept, every one having a several title, or name. To jupiter, Panthea; to juno, Herea; to Minerva, Panathenea; Dionysia, to Father Bacchus; to Ceres, Eleusinia and Tesmophoria; Delia to Apollo's; and Phithia Hermea to Mercury; to Neptune, Posidonia; to Hercules, Heraclea; Aesclepia, and Panasia to Aesculapius were dedicated. How the Gentiles holy days were used. At these feasts of the Gods all manner wickedness was committed; and wine so immoderately quaffed-up, that the next day they would be sick of surfeiting; yea such as at all other times abhorred drunkenness, at these feasts would commend the same as an holy work. And thereof the Greek word that signifieth drunkenness, drunkenness. did spring. For Methe is nothing else but as it were Metha to thuein, that is after sacrifices. And because of the pain proceeding from surfeiting, the next day after the feast, was called Episda. Whereof the name is translated unto the time of revengement for the wickedness before committed. Other things committed at these banquets were so abominable, that for shame I cannot utter them: wherefore let us come unto the sacrifices themselves. Some did sacrifice frankincense to their Gods▪ Sacrifices of the gentiles. others wine and herbs: afterward in process of time they offered sometime even whole flocks of sheep; sometime an hundred bullocks. Whereof came that name Ekatombe, which Homer useth. Some did sacrifice even whole herds of oxen also. And at the length through the instigation of sathan that murderer, who by his oracles seduced the minds of men, they came to that pass that they sacrificed men. Through which madness not one man alone, nor one country only, but even very many nations were driven to think, that the Gods were pacified by the offering of man's flesh. Diogenes, as Theophilus doth report, persuaded children to slay their own parents in sacrifices, and to eat their flesh. It was a custom among the Grecians at the yearly feasts of Bacchus to sacrifice quick men. The Lacedæmonians did offer to Mars the flesh of men. The same people, with other nations, in the time of a dearth, or of war did run unto the sacrifice of men, as unto a last refuge. Whereof it came, that when Eumoiphus king of Thracia had invaded Grecia with an army, the king of Grecia fearing both himself and his people, sent messengers to know the oracle of Apollo, that was of a foul and wicked spirit, and to crave how the God offended might be pacified: to whom the oracle made answer, that by the sacrificing of the king's daughter, if her own parents did kill her, before they encountered with the enemy, the wrath of the God would be pacified. When Erechtheus the king, and Praxithea his wife heard this answer, they forthwith did offer their murdered daughter unto the devil, and thereupon encountered with the enemy, and drove him from their kingdom. Aristodemus in like sort killed his only daughter for the welfare of his country. It is reported how that Aristomenes Misenius at one sacrifice killed 300. men. The Herodians and Cretensians at the feast days did offer to Saturn a drunken man, & boys under the age of fourteen years. The Phenices & Carthagenians likewise did sacrifice to Saturn the young children of Aldermen set-out in princely apparel: and for neglecting this oblation, after they were overcome of Agathocles, to pacify the God offended, at one time they offered unto the devil 200. sons of noble men. The Romans were of opinion that Saturn, and jupiter Latialis were pleased with the sacrificing of men, and besprinkled the images of them with man's blood. The Britanes for a long while did use to sacrifice the blood of captives in their suits to the Gods. The Frenchmen when they waged battle did flee unto the sacrificing of men. The Germans likewise by a barbarous custom thought it a great point of God's service to sacrifice man's blood to Mercury. So the Cimbrians bound to stakes guilty persons which they kept for the nonce, and offered them to their Gods for sacrifices. The● Amonites which bordered upon the Jews offered their sons & their daughters to the idol Moloch, the which as some Hebrews do give out, was an hollow image made of brass, wherein children were included, that fire being put there-under they might be consumed. Other nations thereabout did use this sacrifice after another custom. For, having builded, & set-on fire two piles of wood, they drove their sons and their daughters into the flames of fire▪ and so long did enforce them to go up and down in the flame, until they died. This barbarous ceremony did Achas and Manasse kings of the jews imitate, and that by the example of Mesa king of the Moabites, nought regarding the commandment of God to the contrary in Leviticus chapter 18, and 20. Which cruelty the Lord by the prophet jeremiah doth condemn, jere 7, 13. jeremy 7. where it is thus written, They have built the high place of Topheth, which is the valley of Ben-Humon to burn their sons and their daughters in the fire, which I commanded them not, neither came it in mine heart. For the wicked hypocrites did think, that if calves for a burnt sacrifice did please God; the oblation of their sons for a burnt sacrifice would much sooner please him. And if God was delighted with the obedience of Abraham which offered his son Isaak; why should he not like also the oblation of our children? And so by their blind understanding they presumed to correct the manifest commandment of God, which in express words forbiddeth to sacrifice of their seed to the idol Moloch. But what may be learned hereby? We may learn two things. First, how extreme the cruelty of sathan upon mankind is; and how great the darkness of man's mind is, when they are destitute of God's word. For than they be carried from one idolatry unto another, and from one sin unto another, until blinded in all manner wickedness and impiety, they delight themselves even in their own filthiness: which doubtless is an horrible punishment of defection from God, and from his word. secondly, we, who by the word of God are delivered from the tyranny of sathan, and from the misty darkness of ignorance, hereby have occasion offered us continually both to praise God for his goodness toward us; and to pray him earnestly not to suffer us to fall into old or such like darkness, For according to the doctrine of Paul, God doth send them strong delusion, that they should believe lies, 2. Thes. 2. 11▪ 12. and be delivered over into a reprobate mind, which will not believe the truth. CHAP. 23. 1. Of papistical sacrifices; 2. of consecration of Popish Priests. THe Popedom, or kingdom of Antichrist have their priests consecrated to offer sacrifices, not according to the institution of Christ & example of the Apostles, but partly by wicked imitation of the old people the jews, partly after the custom of the heathen. For from both, that is from the jews, and heathen people they have borrowed such things as they thought would serve best to the setting out of their toys, and fables. Therefore I will speak first of the consecration of Popish Priests; then of the papistical sacrifice, or mass; & last of all, of some other things which may be thought middle, A popish Priest who. and indifferent things. A popish Priest is a person by ointment, & shaving distinguished from other men, ordained both to sacrifice Christ, and also to offer prayers and vows in the mass for the quick and dead, and for other necessities. That this is the state of the Popish priesthood, the whole papacy, the canon of the mass, and the form of words, whereby the mitred Bishops are wont to consecrate their sacrificers, do witness. We give you, say they, power to offer expiatory, that is peace offerings, Hence is it that they brag how they are mediators between God and men; and have power to sacrifice for the quick and dead. Here, if according to the Proverb, we will call a boat à boat, and a spade à spade, doubtless the Popish Priest, somuch as in him is, doth spoil Christ of the honour, which the heavenly father by a solemn oath hath confirmed, Psalm. 110. Psal 110, 4. The Lord swore and will not repent, Thou art a Priest for ever after the order of Melchi-zedek. And the Epistle to the Hebrews acknowledgeth jesus Christ to be the only Priest who by his own sacrifice once offered, hath for ever made them perfect who are to be sanctified, and because of the perfection thereof, saith he hath no need of successors, as those figurative Priests of the old jews had. And therefore the Popish Priesthood doth not only fall down by the word of God, and testimony of the purer Church, but also is clean contrary to the Priesthood of Christ. Pope Gregory doth say: Woe be to us if we enterin without making a noise, that is, if we boast that we are shepherds, and be yet but dumb dogs. For nothing is less tolerable, than for him to be deemed a pastor in the Church, who doth not speak, and whose voice maketh no noise to edification of the people. By these words Gregory doth apply the figure of the old law unto the new Testament. For, as bells were hanged to the priests garment; and Moses doth plainly command, that a Priest come-not abroad without making a sound: So Gregory will not have his Priests to be mute, but to teach. And therein he meant wel● notwithstanding he swerved from the truth. For, as the bells of the legal Priests, had God for their auctor: So it shall not be sufficient for Gregory's Priests to have a wide, and open mouth to instruct all, unless that sound depend upon the authority of God; that is, unless they utter-out pure doctrine, as Malachi speaketh of the law, Mal. 2, 7. The priests lips shall preseru: knowledge. And this was it which the Lord by the Prophet Ezechiel doth say, Ezek. 3, 17. Hear the word at my mouth, and give them warning from me. For the Lord cannot abide that they should take a part from his word, & a part from the dreams of man; as it were intermixing corn and chaff together, but he will have his own word without mixture of chaff to be heard. jer. 23, 28. For so he saith, The Prophet that hath à dream, let him tell a dream; and he that hath my word, let him speak my word faithfully: what is the chaff to wheat, saith the Lord? Here doth God set a limit or bound for Priests which they may not overpass. As if he should say: I have not appointed Prophets and priests to the end they should bring this or that indifferently, and thrust the same upon the Church at their pleasure, but that they defend the pure word and service of God, which the word prescribeth. For as he compareth the pure word of God unto wheat: So whatsoever men out of their own brain do invent, he likeneth it unto chaff. If then this law of God, and this limitation of the power of priests doth bind all, as indeed it bindeth, let the Pope show us any word out of the writings either of the Prophets or Apostles of the uncting of their Priests, of their shaving, of their power to offer Christ for the quick & dead; and of their application of the merits of saints. If the Pope cannot do this by plain doctrine without sophistry, surely we are not bound neither to his laws, nor to receive his sacrificers for mediators between God and men. But they have a common refuge. Against good intents beside the word of God. For they say, private masses were instituted by the Ecclesiastical governors of a good intent; & have been approved by long custom, yea & by miracles confirmed too. As though good intentes had any place, where the word of God doth not shine. Yea four manner of ways they make themselves guilty, which of their own intent, which they call good, do institute any divine service without the warrant of God's word. For, first they are guilty of apostasy from God. For they go from this commandment given out by God himself, Ezek. 20, 18▪ 19 Walk ye not in the ordinances of your Fathers, etc. but walk in my statutes: Again, They worship me in vain, teaching for doctrines the commandements of men. Mark. 7, 7. secondly, they are guilty of rashness. For what is a more rash part, than to presume to institute divine service contrary to God's commandment? thirdly, they are guilty of pride, wherewithal God is highly displeased, as though he knew not well enough, with what service to be worshipped. Last of all they be guilty of others faults. For by their example other superstition daily doth spring out. For men are the more emboldened to heap ethnical superstition together, when they see others do so before their face. Touching antiquity, I do say, Antiquity. Against eull custom. that an evil custom, be it for continuance never so ancient, is nought else than the oldness of error. The miracles wrought in Mass, were doubtless the illusions of Satan, who by that means would confirm idolatry to the destruction of mankind. Wherefore we obeying the word and commandment of God, which is to be the rule of all our actions, let us avoid the Pope with all his toys, and devilish inventions as accursed, the rather because, despising Christ our only priest together with his eternal priesthood, he feigneth a certain new priesthood for profit sake to the reproach of Christ. CHAP. 24. 1. Of the sacrifice of the Mass; 2. With the abominations therein contained; 3. A confutation of the arguments which Papists do allege to defend their idol the Mass. But that the matter may the more evidently appear, let us see what manner of thing the sacrifice of Papists is, that so we may give a more exact judgement of Priests. But afore we define the Popish sacrifice, that is the Mass, it is behoveful for us diligently to behold the difference between the Mass itself, Comparison between a bodily harlot, and the spiritual whore the Mass. and the outward colour wherewithal it is painted. For as an harlot who setteth her body to sale, doth paint herself to all lasciviousness, and uncleaneness; doth set-out herself with rings and jewels; and putteth-on costly apparel, therewithal to allure to herself companions, whose substance she may wast-awaie: So that whore of Babylon, called the Mass, commeth-abroade set-out as it were with gold and jewels, while she doth use certain holy lessons, and songs out of the word of God, whereby she doth easily deceive the ruder sort, and the simple, who deceived with the outward show, do think her to be a very chaste virgin, who in deed is a most filthy harlot, hurting her companions more than the vilest harlot that may be. For, as an impudent strumpet doth infect the body of her lover with contagions and poisoned diseases: So this Babylonish, or Roman strumpet infecteth the soul of man with most pestilent diseases, The Pope the spiritual bawd. which no way can be cured, before her bawd, which is the Pope, be utterly renounced; and, the filthiness of this harlot being known, Christ in time be made the physician who alone knoweth the way to cure and heal the wounds of conscience. And therefore we must not stick in the outward appearance of the Mass, but in our mind we must have deeper cogitations, what one she is in deed when her ornament is plucked from her. For being spoiled of the same, nothing will appear either more odious, or more abominable, or finally more hurtful to mankind than it is. Now being forewarned by this admonition let us define the Popish Mass as it is of itself without all colours, and paintings. The Mass with the Papists is both à sacrifice, The Mass à sacrifice, a sacrament. The Mass how a sacrifice. and a sacrament. It is a sacrifice, when it is offered by a priest occupying the place of à mediator between God and man for the salvation of the people, that is for a cleansing of the sins both of the quick, and of the dead; and for the obtaining of other things from God. And it is a sacrament, The Mass when a sacrament. while the feast made of Bread, of Wine, and of water, is devoured only of the sacrificing priest. For I speak not in this place of the Mass wherein some pieces of bread are distributed among the people, without participating of the enchanted cup. This definition of the Mass is collected partly out of a Canon of the Mass, than which they think nothing is more holy; & partly out of the commentaries of the schoolmen, whom they prefer before the writings both of the prophets, and Apostles. And the Mass they say, signifieth a transmission: because the people by the priest, who is in the place of à mediator between God and man, doth transmit, or sende-over prayers, vows, and oblations. How horribly the Son of God with his priesthood is dishonoured herebie, no man sufficiently can conceive. But, because the younger sort without instruction are not able to conceive the abomination in this Popish Mass, I will first say somewhat touching the canon of the Mass; and then gather reasons whereby the profaneness, and abomination of this Mass may appear. First therefore I demand of the Papists, of whom they have this custom of muttering this canon, wherein the mystery of the Popish Mass, is contained. If they say of the Apostles, they make Pope Gregory, whom they call Great, a loud liar. For he saith it was patcht-together by a cannot tell what schoolman. If they say of Christ himself, let them allege testimonies of the Evangelists, who at large do testify the acts and sayings of our Saviour Christ. Furthermore I ask whether this canon be a part of the doctrine of the Church, or no? If it be à part of doctrine, why do they deem it unlawful distinctly to utter the same, that all the congregation may hear it? If it be no part of heavenly doctrine, why show the Papists more cruelty against them which reject the canon, than against either harlots, incestuous persons, adulterers, or traitors? But the reason is plain; even because they prefer yea their smallest traditions before the commandements of God. If therefore this canon doth come neither from the Apostles, nor from Christ himself; nor yet is any part of the doctrine of the church, doubtless very wicked are they which will thrust the same upon the Church of God, as though thereupon the whole building of religion did depend. As for me I am fully persuaded this Canon was brought into the Church by the devil himself, the auctor of all idolatry, and superstition. For the mumbling with their theatrical gestures agreeth to the incantation, and cursed superstition of the Gentiles, rather than to the institution of Christ. I will therefore speak what I think of the Canon. The authors judgement of the canon of the Mass And first I say, that it is neither necessary, because it is commanded by no word of God; nor profitable, because it maketh not unto edification; nor yet indifferent, because it is clean contrary to the institution of Christ: but very wicked; because it spoileth Christ of the honour of a Mediator. For he alone is both à cleanser of sin by his only sacrifice; and the only mediator between God and man: which honour the canon ascribeth to a sacrificing Priest. It is also a polling thing; for it both was invented, & is defended of Papists for lucre sake. It is a poison to souls; for it slayeth such as repose any confidence therein. It is not only a profaning, but also an abolishing of the lords Supper. For it hath no one jot of Christ his institution. It is furthermore an enchantment. Because, through the mumbling of these five words, For this is my body; and breathing of the priest upon the bread, it maketh a transubstantiation, as they say, of the elements. Yea and it is idolatrous. For these five words be no sooner spoken, but both the Priest himself doth adore the bread, and also offereth it to be adored of all the people round about him. And so in place of God they bring-in a morsel of bread, and that to the greater dishonour of God, than did Nabuchadnetzar, that commanded an image which he had setup, to be adored. Thus much briefly concerning the canon of the Mass. Now in order we will recite the reasons, showing what unholiness, and impiety is in the Mass. The first. 1. The first reason why the Mass is abominable. It is horrible impiety, and sacrilegious impudency to appoint any service in the Church, without the commandment of God. For such boldness is apostasy from God; whose word is the light of life, according to that of David: Ps. 119, 105 Thy word is a lantern unto my feet, and a light unto my path. And Solomon out of the word of his father gathered this Proverb: Rom. 6, 23. The commandment is à lantern, and the Law à light. So that where the commandment of God is not, men wander from the right way. Where the Law of God is not, there is mere darkness. Hitherto in like sort pertaineth the first commandment, Exod. 20, 3 Thou shalt have none other Gods before me. And therefore it is for God alone, upon whom each creature should depend, to prescribe the form how he will be worshipped. David then instructed by this commandment did pray aright, when he said, Psal. 25, 5. Led me forth in thy truth, and teach me: for thou art the God of my salvation. Again, They worship me in vain, Mark. 7, 7. teaching for doctrines men's traditions. Then all the inventions of man are unnecessary burdens, as they which detract from the authority of God. Furthermore, Rom. 14, 23. whatsoever is not of faith, is sin. For faith of the word is faith. Wheresoever then the word is not, in vain doth man purpose to please God. Deut. 12, 8. Again, Ye shall not do every man whatsoever seemeth good in his own eyes. And Ezekiel, Eze. 20, 18. Walk ye not in the ordinances of your fathers, 19 etc. Walk in my statutes. By these and many other places, that is confirmed which we did propose. But this Mass, wherein they feign an oblation to be made for the quick and dead, not only hath no commandment of God, which thing is necessarily required in the manner of serving God, but also is quite contrary to the institution of Christ, Luke. 22, 19 who biddeth the living to take, 1. Co. 11, 24▪ 25. eat and drink, and to do that in remembrance of him. This reason should satisfy all good men, especially such as know that the Prophets zealously do reprove the blindness of those men, which without the commandment of God, do institute worshippings in the Church. This foundation made the divorcement between Luther and the Pope. This foundation doth clear the consciences of such good souls as forsake the bawd of Rome, and fly unto their most uncorrupted spouse, even our Lord jesus Christ, the son of God. And this foundation doth strengthen, and comfort the saints, while they be compelled to sustain exile, affliction, shame, and loss of their goods for the confession of the true doctrine, to whom long custom, and the authority of their Elders is too too impudently objected. For as Tertullian saith, none may prescribe to the truth either spaces of time, or the authority of persons, or the privilege of regions. Because our Lord Christ, who continueth for ever, named himself the truth, not custom. The second. 2. Reason. It is cursed impiety, and abominable reproach against the son of God to turn-over the glory due to Christ alone, unto a sacrificing priest. But this is done in the Popish Mass. For the sacrificing priest arrogateth the glory of offering a propitiatory sacrifice for the sins of all men both quick and dead to himself, when he braggeth how he doth offer for the quick and for the dead. For, as above * in the chap. next immediately going. before. hath been showed, Popish priests are to that end consecrated. But now, seeing the heavenly father will, that men do repose the eternal sanctification of themselves only in the oblation of Christ (for so the spirit of God in the Epistle unto the hebrews doth say, Heb. 10, 12. But this man, to wit Christ, after he had offeredone sacrifice for sins, 13. sitteth for ever at the right hand of God, and from henceforth tarrieth till his enemies be made his footstool. 14. For with one offering hath he consecrated for ever them that are sanctified. Heb. 9, 11. Again, Christ being come an high Priest, by his own blood entered he in once into the holy place, 12. and obtained eternal redemption for us. 14. And again, How much more shall the blood of Christ which through the eternal spirit offered himself without spot to God, purge your conscience from dead works, to serve the living God) Who seethe not that cursed impiety, and abominable reproach is done to the son of God by a sacrificing priest, if he arrogate even the smallest part of Christ his glory to himself! 3. Reason. The third. The holy spirit in Paul doth say: 1. Tim. 2, 5. 6. There is one God, and one Mediator between God and man, which is the man Christ jesus, who gave himself a ransom for all men. In which saying of Paul there be two things. The first, is an assertion whereby Christ is made the mediator between God and man. The second, a reason of the assertion: namely, for that Christ alone, and none but he hath given himself a ransom for all men. For Paul will have these parts of Christ his priesthood, to wit sacrifice, and intercession to be so joined together, that they cannot be severed. As therefore jesus alone is the priest, which by his sacrifice once offered doth purge wickedness: so is he alone the mediator, by whom only we have access unto the Father. For the intercession dependeth upon the merit of the sacrifice. So that intercession can not be transferred upon any beside him, whose duty it is to make propitiatory sacrifice. When therefore this dignity of intercession is ascribed to a sacrificing priest, great injury is done to the son of God. But this do the Papists in their feigned sacrifice. For they do not only arrogate to themselves the honour of purging sins; but also usurp the office of intercession, which is peculiar to Christ. For this is in their prayer in the Mass: We offer to thy noble majesty of thy benefits, and gifts, a pure sasacrifice, a holy sacrifice, an immaculate sacrifice, the holy bread of everlasting life, and the cup of perpetual salvation, upon which do thou vouchsafe to look with a favourable and gracious countenance, and to accept them, as thou didst vouchsafe to accept the gifts of thy child Abel the righteous, and the sacrifice of our Patriarch Abraham; and that holy, and immaculate sacrifice which Melchisedech thy most high Priest offered to thee. We humbly beseech thee, o Almighty God, command these to be carried-up by the hand of thine holy Angels unto thine high altar, etc. And again in the same secret of the Mass they ascribe the like honour to the dead, when the priest craveth that through their merits and prayers we may be armed with the help of God's protection. Here we do see à double impiety to be joined together. For they do not only make a Priest the intercessor, who standeth-upon the dignity of his sacrifice: but also they crave that through the merits and prayers of the Apostles, and Martyrs, God would protect them. And although it follow through our Lord jesus Christ: yet most plainly they bewray their impiety, in that they testify in plain words how they depend both upon the dignity of the sacrifice, and merits of the Saints. But when the Papists do object how Paul adhorteth, that one would pray, and make intercession for another: I answer, the saints do pray, & make intercession each for others, not with any confidence upon their own worthiness and merits, but upon the worthiness and merits of the only Mediator, our Lord, and saviour Christ. But the Papists in making the saints Mediators, do understand such patrons as by their own merits & worthiness may purchase to us the favour of God. For this is a common principle among them, that men living in earth do need patrons in heaven, in as much as they are unworthy to appear in the sight of God. By which saying, beside that they bereave Christ our Mediator of his honour, they make themselves guilty of threefold impiety. For first, while they make the dead intercessors for the living, The hu●t which cometh by making saints intercessor● for men. they do run beyond the limits of God's word, and fool hardily are carried into damnable darkness, and upon the steep mountains of Hel. From whence to return back, and to aspire aloft, that is à labour, and a sore pain. But what a profaneness this is, the godly alone do mark, who know that darkness is there, where the torch of God's word is not born-afore; who know that all is abominable which God hath not decreed; and who consider, that all which dust and ashes doth invent in religion, without the direction of God's word, doth proceed from Satan. secondly, when they teach how we must depend upon the merits of saints, they depart from the true foundation of salvation, and seek another foundation to build their salvation upon, without the word of God. For, seeing that mortal man by his own merit can not attain salvation, it is impossible that the merits of Saints should bring salvation unto others: which merits for all that the Pope feigneth to be the treasure of the Church, which he dispenseth not gratis, but according to their disbursing, who acknowledge the Pope to be the treasurer of the Church. thirdly, in forging such feigned patrons to themselves, they are drowned the more deeply in darkness. For they depart from the first commandment; and with cursed impudency call upon Saints driven thereunto by the devil himself, Invocation of saints why found●●s. who hath brought into the world the invocation of saints, and that for these causes. First to bereave Christ of his honour. secondly to make the saints infamous. lastly, that in time to come they may be partakers of his eternal pains, who in this life do call upon saints. The fourth. 4. Reason. The Popish mass is laid open for filthy lucre sake. For they not only do sell Masses for the redemption of souls out of purgatory: but also make them common to be bought for the obtaining of any thing. In which of sins many sins do meet together, of which I will recite a few, that with a perfect hatred we may abhor the most filthy lucre of the Mass. For first, this gain striveth against the foundation of our salvation, which is free mercy. Ephes. 2, 8 For by grace, saith Paul, are ye saved through faith, & that not of yourselves, it is the gift of God. Not of works, lest any man should boast. secondarily, it abolisheth the lords supper. Lord's Supper why instituted. For who is so blind, but may see how it is far from the Supper of Christ to seek filthy gain thereby, which supper the Lord would have to be a notable argument of his inward love toward the Church, and a testimony of the redemption of the Church by his death, which free redemption of his beloved spouse he sealeth in his supper. thirdly this hunting after gain doth utterly overthrow the Prophecies of the prophets concerning the benefits of the Mediator of the New Testament. isaiah. 55, 1. Ho, saith Isaiah, every one that thirsteth, come ye to the waters, and ye that have no silver, come, 2. buy, and eat: come I say, buy wine, and milk without silver, and without money. By water, wine, & milk the prophet understandeth the benefits of the Gospel, which he pronounceth are freely bestowed. For as our bodies are nourished by bread, wine, water, and milk: so our souls are nourished, and sustained by the doctrine of the Gospel, by the holy Ghost, by the sacraments, and other such free gifts of Christ. fourthly, the buying and selling of the Popish Mass doth make miserable men drunk with carnal confidence. For by paying money for this feigned purgation, as it were for an effectual medicine, they persuade themselves that they drive-awaie all diseases of the soul, and that without faith, & repentance. And because by Masses purchased they trust they be armed against the devil and death, they goe-on the more boldly in wickedness, and daily become the more obstinate. fiftly, this gain of Masses is the ground of Purgatory. For to make their Masses the more vendible, the Priests did teach how there was a Purgatory of souls after death, The foundation of Purgatory. wherein the souls of the dead should be detained, until they were purged sufficiently from the spots of sins committed in this life. And therefore Masses were appointed to be sold to them, who desired that either themselves, or their friends might be delivered from the fire of purgatory: whereby they feigned that the pains of purgatory were brought-out. Henc● the Patrimony of Peter, as they call it, was exceedingly increased. And hence it is, that the goods of miserable men are translated from the true heirs unto bald Priests and Monks. Sixthe, this gain of the Mass, and▪ subtlety of the Roman bawd, is the strength of the Papacy, that is of the Antichristian kingdom. And therefore marvel it is not, though the Papists do so fiercely contend and fight for their altars. For they fear much that their chimneys would fall down, if their altars were once overthrown. The fift. 5. Reason. It is abominable idolatry to worship a piece of bread in the place of Christ. For, as a little above we have touched also, the Priest after the mumbling of the history concerning the institution of Christ, doth first of all adore the bread himself; and then lifteth the same up, that the people may worship it. For the Papists be persuaded that by the virtue of the mumbled words of the instituted supper, the elements of bread and of wine be transsubstantiated into the very body and blood of the Lord; which they lay open to be adored, but very erroneously. For this transsumbstantiation so stiffly defended by Thomas, is contrary to the nature of a sacrament. For, as in baptism it is required that the substance of water do remain, which while it is sprinkled according to Christ his institution, is a right sacrament, and with that water after a secret sort the very blood of Christ, whereby the inward man is washed from wickedness, yea and putteth-on Christ himself, is present: So it is required that in the supper of the Lord, the substance of bread and wine do remain, which being reached-forth and taken after the institution of Christ, are a very sacrament, and with that bread & wine after a secret sort, the very body and blood of the Lord, whereby the inward man is nourished, fed, and refreshed, are present. So that before the use whereunto they be ordained, bread and wine are no more a sacrament, than is the water of baptism. And therefore it is as great madness to worship the bread and wine, as if a man would worship the water either to be sprinkled upon a man to be baptised, or sprinkled already, and reserved for worship sake. Now whereas the Papists do attribute to the reciting of the words of the supper, virtue to transsubstantiate, to speak as they do, the elements, surely they have learned that of the Magicians, and witches, rather than of Christ. For he alone it is, and none other, that by his divine power worketh in the supper, & by the hands of his ministers reacheth to us when we do communicate his very body, and his very blood, after an unsearchable manner. And whereas in reformed Churches the ministers of the Gospel do pronounce the history of the institution of the supper with a loud voice in a known tongue, they do it, not that any virtue by that reciting should Passover into the elements; but otherwise for a most holy and profitable purpose. For they know nothing is more comfortable to the godly, than to hear the history of the instituted supper which containeth the causes of the institution, and commendeth to them the great love between Christ and his Church. And therefore as the Papists by mumbling with themselves the words of the supper commit heinous sacrilege, by keeping close the doctrine of Gospel, the sum whereof is contained in the history of the institution of the supper: So do I judge it an intolerable thing, sorely to be punished, if any would celebrate the Lord his supper without repeating the history of the same taken either out of the Evangelists, or out of Paul. Here some perchance will arise, & say, in the celebration of the supper in the reformed Churches the bread is commonly adored even as in the papacy. Hereunto I do thus answer: If any in our Churches do worship the bread and the cup, he sticketh as yet in a papistical error, from which he is to be revoked by the godly ministers of the Gospel. Then I distinguish between the worship of the bread, and the reverence toward the majesty of Christ, present in the supper, which reverence we do testify by bowing the knee, and by outward gestures of the body, while we are occupied in the celebration of the supper. The which reverence, as I judge it lawful, and godly, and commended to us by the Apostle Paul: so I do think the worship of the bread and of the wine, is wicked, & profane, both because we have no commandment to do, without which a godly mind can appoint nothing in religion; and also because it is mere presumption, as that which is not content with that use of the sacrament, which the Lord requireth. The sixth. 6. Reason. It is contrary to the institution and nature of the Lord his supper, that one severally by himself should have a banquet without more communicants. For thus doth Paul say, 1. Cor. 11. 20 21. When ye come together into one place, this is not to eat the lords supper. For every man when they should eat, taketh his own supper afore. Again, as no man can baptize himself alone: So neither is it lawful for a priest to minister the lords supper privately to himself alone. If then this lords supper be not a private banquet, surely in vain do those sacrificers vaunt how with five words they can pluck-downe the body of Christ from heaven upon their altar. For the body & blood of Christ is only in that place, where the institution of Christ is maintained, and the communion according to the institution. It is needful then that at the least there be one to minister, and another to receive. The seventh. 7. Reason. By the help of this mass, the kingdom of Antichrist which was erected by the devil, is augmented & established. For the storehouse of all ungodly worshippings, whereby the kingdom of Antichrist is up-holden, is the mass. Which therefore the more forcibly doth deceive, because it hath a form quite contrary to the nature thereof. For it seemeth goodly, whereas nothing is more abominable. The eight. 8. Reason. The application of the mass for the dead, that they may be delivered from purgatory, is a mere devilish invention. For no man is forgiven without he have faith. wherefore they most horribly deface the glory of Christ, which do feign that that offering doth merit that remission of sins for the dead. Furthermore all which depart out of this life, do departed either in faith, or without faith. In in faith, they are blessed, according to that, Blessed are the dead which die in the Lord. reve. 14. 13 And Peter saith: 1. Pet. 1. 9 The end of faith is the salvation of souls. But if they die without faith, the sentence of Christ standeth sure: john 3, 36. He that believeth not on the son, the wrath of God abideth on him. So then there is à double way, to wit à way of salvation, which is of the faithful; and a way of death, or damnation, which is of all such as refuse in this world to believe on Christ. Where then is purgatory, from whence the souls by masses be redeemed for money? Notwithstanding, What the Papists do allege for themselves to maintain their mass. albeit the truth touching the idolatrous mass of Papists, be not unknown to the Church of God: yet the Papists to show that they have some ground, do object three things, as bucklers for their defence. For, first they bring-out the deed of Melchizedech. secondly they oppose a place of Malachi touching the sacrifice to come among the Gentiles, with the like. lastly, they do amplify the worthiness of the people of the new Testament. But what force they are of, let us briefly consider. The deed of Melchizedech, Against the first argument of the Papists. from whence the Papists do seek to have their cause countenanced, is thus described Gen. 14. And Melchi-zedek king of Shalem brought-foorth bread and wine, Gen. 14, 18 and he was a Priest of the most high God. 19 Therefore he blessed him, saying, Blessed art thou Abraham, of God most high. Hence do they most impudently infer that Priests must offer to God bread and wine for peace offerings. With as good a consequent, might one make this argument. Philip is in Spain; therefore the sea is sweet. For first they do corruplie read He offered, for He brought-foorth and in place of the particle And they read For. Whereby they testify who is their master, even the devil, the corrupter and slanderer of god's word. secondly they do very naughtily distinguish the things which are to be compounded, and mingled the things that are to be distinguished. For there be two distinct members of the narration in Moses. The former is of the king, & his deed: The latter of the priest, & his deed. Melchi-zedek broughtforth bread & wine; you have the king, and his deed. And he was a Priest of the most high God, therefore he blessed him; Where you have the priest and his deed. Melchi-zedek therefore in bringing forth bread and wine, showed himself a liberal king, whereby he would refresh the wearied host of Abraham: And in blessing Abraham, he showed himself a Priest. For it was the office of Priests to bless the people. Nom. 6, 22. 23. 24. etc. Numbers 6. thirdly the Papists out of the Epistle unto the Hebrews should know, that Melchi-zedek was a type not of the popish Priests, but of the son of God, and that too after a certain sort. Thou art, saith the father unto the son, à Priest for ever after the order of Melchi-zedek Now if they say how they are Priests after the manner of Melchi-zedek, Heb. 5, 5. 6. they make themselves the successors of Christ in the priesthood whom the holy spirit in the Epistle unto the Hebrews doth testify hath a priesthood which shall not pass by succession unto another; Heb. 7, 17. and who, according to the witness of the father, shall have no successor, but alone shall abide a Priest for ever. For so it is in the 110. Psal. Psa. 110, 4. The Lord swore and will not repent, Thou art a Priest for ever after the order of Melchi-zedek. fourthly it is undoubtedly true, that the holy spirit would not have pretermitted the same, had any mystery, touching the sacrifice of bread and wine in the new Testament lain hid in the deed of Melchi-zedek. For the holy Ghost both exactly and plainly doth number the conditions wherein Melchi-zedek was likened to the son of God our eternal Priest. By these reasons it is apparent, how the Papists do wrest the deed of Melchi-zedek very ill to establish their idol. Neither do we weigh their allegation of some sayings of the fathers, who have delivered to the posterity the error which they received from their elders. For there is no authority of man so great, but it must give place to the word of God. Neither is a long and erroneous custom ought else, than the ancientness of heresy▪ Before which the word of God deserveth to be preferred. Theodoret, Theodore● in Cap. 8, ad Heb. whom alone I prefer before all Ecclesiastical writers, weighing the words of the Epistle unto the Hebrews, saith on this wise: If therefore both the Priesthood which is of the law have taken an end; and the Priest which is after the order of Melchi-zedek have offered the sacrifice, and brought it to pass that all other sacrifices should be unnecessary, why do the Priests of the new Testament use a mystical liturgy, or sacrifice? But they who are learned in divine matters do know, that we do not offer another sacrifice, but call into mind that one, and wholesome sacrifice. Hitherto Theodoret. But the age ensuing being seduced of sathan thorough misseunderstanding of the words of the fathers, did frame the idol of the mass. The place of Malachi which they bring-foorth to confirm their opinion is this, Mal. 1, 11. Mal. 1. In every place incense shall be offered unto my Name, and a pure offering: for my Name is great among the heathen. Of this saying of Malachi, and such like, as that is of Ezechiel, Offer a lawful and continual sacrifice to the Lord: the Papists do endeavour to establish their missatical sacrifice. But even children, who have but tasted the beginnings of Logic will laugh at this conclusion. For who can bear this conclusion? Beasts be in the market place: Ergo, à Chimaera is there. Yea that which is yet more absurd, of a general undivided they do infer a monster neither heard-of, nor seen afore of any man. The force of the prophets argument is this. The Prophets do foretell, how among the gentiles there shallbe a sacrifice, and in all places a pure oblation. Therefore the Gentiles converted through the preaching of the Gospel shall have sacrifices and oblations. Notwithstanding what kind of sacrifices, & oblations they shall be, it must be learned not of men, but of God, and such as have the testimony of God speaking within them. But of this we shall speak more afterward * Chap. 26▪ 27. etc. when we shall entreat of the sacrifices of Christians. The third thing which the Papists object, Against the third objection of Papists is the worthiness of the people of the new Testament. To prove this dignity the Papists bring-out many testimonies of the scriptures, especially two sentences out of the former Epistle of Peter: 1. Pet. 2, 4. To whom ye come as unto a living stone, etc. ye as lively stones, be made a spiritual house, 5. and holy Priesthood, to offer-up spiritual sacrifices acceptable to God by jesus Christ. And by and by in the same chapter, 9 But ye are a chosen generation, a royal Priesthood, an holy nation, a peculiar people, that ye should shew-forth the virtues of him that hath called you out of darkness into his marvelous light. By these and the like sentences the Papists do well gather the worthiness of the people of the new Testament; but for all that their conclusion, that therefore they ought to be massing Priests, to offer sacrifice for the quick & dead, is nought. For Peter in this place speaketh not unto bald Priests, but unto the whole people of God, unto men, women, maids, old-men youngmen, & infants, to all which he giveth the honourable title of priests, as they who are in the priesthood to offer spiritual sacrifices acceptable to God through jesus Christ. If therefore all Christians be priests, to offer acceptable sacrifices to God, surely the priesthood common to all Christians is one, and the priesthood of papists is another, the which is committed only to shavelings to offer acceptable sacrifices to God, without the commandment of God, yea contrary to the manifest scriptures: Therefore when the Papists do reason thus: The excellency of the people of the new testament is far greater than of the people of the old Testament: Ergo It is required that Christians also have their sacrifices, and those greater than were in times passed, otherwise they were of base condition, than either the profane people have been or the jews under the law. I grant the dignity is very ample, I grant also that the sacrifices are greater: but that the mass is the sacrifice of Christians through the prerogative of worthiness, it can not be proved. Seeing now we have both showed by strong reasons the vanity and profanes of the Popish mass; and declared the lightness of the bucklers, which they object unto us; it remaineth that we shun their impiety even as the serpent himself, who was the author to our first parents that they should tempt GOD by correcting his commandment. What it is to tempt God. For to tempt God is nothing else than by despising his word, ordinance, & vocation, to seek another thing through trust of our own wisdom, which better pleaseth us: which thing the Papists have done by inventing a mass for the quick and dead; whereby they think both to confirm their kingdom, and to increase the honour of their sacrificing priests. CHAP. 25. 1. Of things indifferent. Now briefly, as we promised, let us say somewhat touching those things which may be counted indifferent. What things are good in the papacy. For all things that are observed in the papacy, are not generally wicked, so that every whit should be avoided. Morning and Evening prayers, instituted, as they call it, for the time, do consist of▪ Psalms and lessons taken out of the sacred scriptures. A godly man may be at some service of Papists. And therefore a godly man dwelling among the Papists may be at them with a safe conscience, if so be the danger of offence may be shunned; and all suspicion of playing with both hands, avoided. For I would not have à man so to fly Scylla, that he fall into Charybdis. For these two extremes are alike to be avoided, namely papistical impiety, and all suspicion of Epicurism. For he that always doth avoid the meetings of men, where public prayers be made of the congregation, seemeth not so much to fly papistical wickedness, as to follow them which are of no religion. And therefore I would have the godly abiding among papists sometime to be at their morning and evening prayers, especially at those wherein neither invocation is made of the dead; nor their little God of bread is offered to be adored, as it doth fall out at the feasts of saints, and at high festival days, as they call them, wherein the perfume of frankincense is blown before images. Now as touching the baptism of infants, Popish Baptism. the godly are to do two things. Let them both in heart reprove the papistical toys, wherewithal Baptism after a sort is contaminated; and with reverence meditate upon the institution of Christ. Which being done, I am of opinion the godly are excused, which either do suffer their children to be baptized of Papists; or otherwise do come as witnesses unto the baptism of infants. Because somewhat remaineth there yet of the institution of Christ. Here what shall we say of the mass, Whether a godly man may communicate with papist. wherein distribution is made both of bread & wine? Because therein somewhat of Christ his institution doth remain, shall it be lawful for a godly man instructed aright touching the idol of the mass, to be thereat, & to communicate with others? For if he may be present at the baptism of the Papists, although it be foully defiled with manifold additions, because there is somewhat remaining yet of Christ his institution; why shall not the same reason be of strength, in the communion of the supper. This question? although it seem very intricate, yet I will plainly tell what I think thereof: leaving the judgement to the Church, that is the true Christians, especially to such as have felt the cross, and lived among the pikes. First therefore I distinguish between the mass, and the communion in the papacy. For I think there is as great a difference between the mass, and that solemn communion celebrated among Papists on Easter day, as is between heaven and hell. For in the mass there doth nothing remain of Christ his institution. Wherefore as I judge the mass abominable, and therefore to be shunned, as an idol of Satan: so I pronounce that holy which remaineth of Christ his institution. For it is wickedness to think that so great à thing doth depend upon the worthiness of ministers. Because indeed, the mass, & the communion or supper, be clean contrary actions. Popish ●asse one thing, and the communion another. For the Popish mass being ended, the supper of Christ beginneth. So that à godly man abiding among Papists, is bound to shun the idol of the mass: and may, so that both offence, & all suspicion of halting be taken heed-of, be at the communion, and with the elect of God, whereof many out of doubt do lurk in the Popedom, communicate. What? Shall it therefore be lawful to communicate under one kind, as they call it? Are not the lay people excluded from the holy cup of the lords blood? Many of our side supposing that consecration (as they say) is done by reciting the words of the institution of the supper, do judge it a most heinous offence, if any do communicate under one kind. The Popish priests also do think that the lay people shall not be partakers of the Lords cup for the same cause, namely because the words be not mumbled over the cup, out of which the laity are drunk-unto. So that they think the wine is without the presence of the Lords blood. Now if the case did so stand, that is, if so great à matter did depend upon the repetition of words rather than of Christ who in his supper reacheth forth the sacrament of his body & blood, I would not have a godly man communicate with papists. Wherefore having these adversaries, it is hard to pronounce any thing without offence: yet will I speak what I do think. First of all we must consider, Consecration what. that to consecrate, is not, as the Papists think, and halfe-Papistes do imagine, by the pronunciation of certain prescribed, or conceived words on magic wise to make a common and unholy thing sacred and holy: but to consecrate indeed is to separate a thing from a common use, & to apply it to an holy use appointed to God with praise, & thankegiving to his name. That this is a true definition thereof, he knoweth that either will compare the force of the verb Cadosh which with the Hebrews signifieth to consecrate with the old custom of consecration: or consider both the deed of Christ who instituted the supper, and the doctrine of Paul touching the blessing of the bread, and cup. Seeing then this matter neither dependeth upon the virtue of words, nor is hindered by the malice of men which envy the godly the participation of the cup; but dependeth upon the commandment & institution of Christ, who according to his promise will be among the godly that call upon him; and think upon, and acknowledge the benefits of his death, and resurrection: I doubt not, but the godly in the popedom do take part of the body and blood, albeit the popish incantation do not defile the cup. For both he that sanctifieth is the son of God; and he that reacheth his body and blood by the hands of the ministers is the son of God, whose divine power, and infinite mercy neither is hindered by the error of men; nor broken through the malice of envious persons who suppress the recitation of the words touching the supper. But some may object: They which communicate together, do it that they may be one in Christ. 1. Co. 10. 17 For so saith Paul: For we that are many, are one bread, and one body: because we are all partakers of one bread. But the Papists who bring not faith, are without the body of Christ. For none is in Christ, but through faith. And therefore it seemeth how it is unlawful to communicate with Papists. A double communion at the Lords supper. I answer in the supper there is a double communion. One is of the faithful soul & of Christ, whereof the same Apostle in that place doth speak: 1. Co. 10, 16 The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? Of this communion they truly do participate, which bring faith with them unto the holy supper. The other, which dependeth upon the former, is of the brethren communicating among themselves. This communion is not hindered either by the wickedness of the minister, or though some one judas or other be present. For it is a spiritual communion of all the godly under one head, yea though they lurk secretly among Papists, as doubtless many do. Notwithstanding once again I admonish that all denying of the true faith though but feigned, be taken heede-of. But what if one do so abhor Popery, Whether a man not of the ministery may minister the lords supper in the case of necessity, or no. that by no means he dare communicate in the kingdom of the Pope; shall not a godly householder, who hath a virtuous wife, & à well governed family, in this case privately in his own house, prepare the Lords supper for himself, & his? Some perchance will say, he may not so do; because the administration of the sacraments doth pertain unto the public ministery. Of this I demand again, whether many did not communicate in the primitive Church, before any ordinary & public ministery was instituted, and before any temples were erected to meete-together? For my part I am persuaded that the houses of many good citizens were temples, wherein godly housekeepers with their families did receive the lords Supper together, and did strengthen one another both with doctrine & comfort. I therefore distinguish between the Church well ordained, & between captivity & banishment, where the godly be persecuted. There I will have nothing detracted from the ministery, but all things to be done according to the ordinance of the church well ordained: but here, that is in the captivity or banishment of the Church either under the Turk or Pope, I do think the godly are blameless, if they imitate the examples of the saints in the primitive Church. Thus we have written in few words our judgement concerning the use of the Lords supper in the papacy, wherein if any man be not satisfied, I desire friendly to be admonished. For I submit not only this our sentence, but also whatsoever at any time I have written, or shall write, to the censure of all the godly, who do cleave not so much unto doubtful opinions, as to the manifest truth. And therefore I do friendly request, that no man would rashly judge, but first compare my reasons, & of the adversaries together. Which if any do, I trust mine opinion shall not be improved. And I beseech God, even the father of our Lord jesus Christ, that he would lighten our minds with his light; repress the futie of satan & his limbs that persecute the sound doctrine; and keep us in true godliness, thorough and for Christ his sake, that so we may glorify him for evermore, Amen. CHAP. 26. Of the sacrifices of Christians. CHristians also, Sacrifices of Christians. which sincerely profess Christ, have their sacrifices. To wit, a propitiatory; Propitiatory sacrifice of Christians. & a sacrifice eucharistical: both named of their effects or ends. Christians have a propitiatory sacrifice, not to be offered of themselves, but already offered by jesus Christ the most high priest & Mediator. For Christ the priest hath given himself a propitiatory sacrifice for all men, that the father being appeased, the faithful might for evermore be sanctified through him. Eucharistical sacrifice is every obedience given of Christians to God, Eucharistical sacrifice. whereby, as they acknowledge God to be the fountain, and auctor of every good thing: so they testify their thankfulness toward him. But that this doctrine concerning the sacrifices of Christians known to the Church of God alone, may the better be understood, & seem the more comfortable to us, I will more distinctly entreat of both kinds. For that which particularly is distinguished, is both read with the more pleasure; and kept with more profit, as Bernard saith. In the propitiatory, or expiatory sacrifice many things are to be considered, which do make unto the plainer exposition of the same. Wherefore first of all, I will entreat of the Priest who doth offer this sacrifice. Then of the priesthood and parts thereof. Afterward of the covenant. For every Priest is a surety of some covenant. After that of the application of this sacrifice. Last of all, of the continual use of this sacrifice in the conscience, in life, and in death. CHAP. 27. 1. Of the Priest which doth offer the propitiatory sacrifice for Christians; 2. Of his nature; 3. and qualities. IN the explication of this first member concerning the chief priest of Christians, let us consider what need there was to have him; of what condition he was for person; and who he was. The necessity of the priest may be deemed from hence. The need that Christians had of a Priests. That all of us are sinners, and subject to eternal death, both through the defection of our first parents from God, and also through our own sin, and guiltiness, it is well known: which thing, both the punishment laid upon us by the most righteous God; and the word of God; and every man's conscience doth witness. Now one of these two must needs come to pass. For either we were to perish everlasting lie; or must be reconciled unto God. But, because the reconciliation should be righteous, that the justice of God might be satisfied, it could not be done without ma● à sufficient amends to God for the injury he sustained. Which amends was necessarily to be made by some mediator. That as one Adam did cast us all by his own sin unto death, and damnation: so there might be some one, who by his own merit should reconcile us to God offended, having made a recompense for the trespass. Which Mediator between God offended, and men offenders, is called a priest. For so it is in the 5. Chapter of the Epistle unto the hebrews: Heb. 5, 1. Every high priest is taken from among men, & is ordained for men, in things pertaining to God, that he may offer both gifts; and sacrifices for sins. By this it plainly appeareth, how necessatie a priest was, to reconcile us unto God who was displeased. But who could give such à priest, when all mankind was guilty; & no man living could satisfy no not for himself, much less for others? The most wise God broughtforth a counsel, which man could not give. For he was as he was merciful, to take pity upon his creature: as he was wise, to help man lest he lost the end whereunto he was created: as he was almighty, not to suffer the devil to exercise everlasting tyranny upon his own image: and as he was righteous, not to let sin go unpunished. Therefore God uttered his most wise counsel whereby he declared both his sovereign wisdom, and his uncomprehensible mercy, and his infinite power, and his most absolute justice. Wherefore, because the wrath of God against sinners, as we are all by nature, (for we were by nature the children of wrath, Ephes. 2, 3. ) was greater than a mere man could bear; and because the justice of God did require, that some one among men should be the auctor of life, as one was of death, God of his goodness gave such a priest, who both could, because he was God, & aught because he was a man, born of flesh & blood as all other men, notwithstanding separated from sinners, that is righteous. Otherwise he had been unmeet for such an office. Gen. 3, 15. For thus saith God: The seed of the woman shall bruise the serpent's head, that is, the whole consent of the Scripture approving the same, The eternal son of God shall takeunto himself the human nature, that God and man may be one person, a mediator or a priest between God & men, who taking man's cause upon himself shall suffer the punishment due to mankind; & reconcile men to God, his own righteousness being imputed to them▪ which made Augustine to say: A more convenient manner to heal our misery there was none, than by the passion of Christ. For be, as the same August. saith, made our sins his own sins, that he might make his righteousness to be ours. Therefore the condition of the Priest reconciling us to God by his own merit, was to be of two kinds. One of natures; the other of quality. The condition of nature's that this our Priest should be both God & man, in one person, otherwise he could not be à mediator. For as to the father by his eternal divinity: so ought he to be conjoined to us by the society of human nature. The Son of God therefore, as Ambrose doth say, taking our flesh upon him became man, that the man jesus Christ might be the Mediator between God and man. It was behoveful therefore that the Mediator should consist of both natures, that he might reconcile both. Of the divine, that he might talk with God, and appear before him: of the human, that he might both be a debtor, & also have to offer up to God. Whence in the Epistle unto the hebrews it is thus written, Heb. 2, 14. He took flesh & blood, that he might destroy through death, 15. him that had power of death, that is the devil, and that he might deliver all them, which for fear of death were all their life time subject to bondage. 17. Again, In all things it became him to be made like unto his brethren, that he might be merciful; and a faithful high priest in things concerning God, 18. that he might make reconciliation for the sins of the people. For in that he suffered, and was tempted, he is able to secure them that are tempted. Hitherto concerning the conditions of the divine and human natures of our priest: now of the quality of the person, whereof the same Epistle entreateth on this wise: Heb. 7, 26. Such an high priest it became us to have, which is holy, harmless, undefiled, separate from sinners, and made 〈◊〉 than the heavens: 27. which needed not daily as those high Priests to offer-up sacrifice, first for his own sins, and then for the people's. But of this quality we shall have good occasion to speak more in the explication of the priesthood. And that jesus the son of the virgin Marie is the true Messiah, yea & priest and Mediator both promised and given to us of God, we have above * In the 4. Chapter. Page. 20. declared where we opposed against the Iewes this invincible argument: He alone, without all controversy, of certain truth, The Mayor. yea & by the confession of all men, is the true and only Messiah, to whom all the prophecies of the Prophets do point; and to whom properly, whatsoever by Moses, and other holy Prophets of God hath been foretold of the Messiah, doth agree. But the prophecies of all the Prophets do point unto jesus the son of Marie the virgin; The Minor. & to this jesus alone, whatsoever by Moses, & other holy prophets have been foretold of the Messiah, The conclusion. doth agree: Therefore none but jesus the son of Marie the virgin, is the true and only Messiah. The minor which is in controversy we have already proved above, where we refuted the vanity of the Iewes concerning the Messiah. Turn unto our note upon 1. ver. of this Psalm against the jews * A ●ore Chap. 4, 5. etc. . CHAP. 28. 1. Of the Priesthood of Christ; 2. The parts thereof; 3. Of the Gospel of Christ. THe priesthood of the new Testament is a ministery ordained and appointed of God, Priesthood of the new Testament what; wherein jesus Christ God and man being confirmed the most high & eternal Priest by the oath of God, doth preach, and maintain the Gospel concerning the remission of sins; and through the eternal spirit offereth himself for a propitiatory sacrifice, whereby he both cleanseth sin, and satisfieth the justice of God for sinners; appeaseth Gods displeasure; doth merit grace and the holy Ghost for as many as believe on his name; and continually maketh intercession for the Church, and is heard, so that the yoke of the devil enemy of mankind, being shaken-of, and the image of God lost through sin being repaired in us, we may be sanctified for evermore, yea and live blessedly, being conformable to Christ the high Priest worlds without end. This definition is collected, both out of that which we have spoken of the Priest: and also from the consent of the whole Scripture, but especially out of the epistle unto the hebrews. But every part of this definition, as they contain much store of good doctrine & comfort: so they do require a longer discourse. Parts of Christ his priesthood. The parts of the priesthood of Christ expressed in the definition, be three: namely, the doctrine of the Gospel; Sacrifice; and prayer or intercession. And every of these are most perfect, & effectual, so that nothing in them is either wanting, or not sufficient for salvation. For all the virtue of these parts dependeth upon the majesty of Christ, in whom neither wisdom, nor goodness, nor purity, nor will, nor power is lacking. Of these three parts therefore we will entreat in order. The first part is the preaching of the Gospel, The first part of Christian priesthood. without which we miserable, and blind sinners can hope for no favour and grace from God. For without this doctrine of the Gospel we be wrapped in miserable darkness; and through that greatness, Benefit of the Gospel. number, & filthiness of our sins, even by the judgement of our own conscience condemned, as so overthrown, that we must needs despair. For, both the law doth threaten the wrath to such as fulfil not the law (for this is the judicial sentence of the law: Gal. 3, 10. Cursed is every man that continueth not in all things which are written in the book of the law, Deut. 27, 26 to do them;) and our own conscience, which is a testimony of the judgement to come, doth accuse us before the judgement seat of God; and the miseries of mankind do witness that God is justly offended; and the horrible tyranny of Satan upon man, together with the tragical chances at all times, do prove what a detestable thing sin is. I say nothing of wars, nothing of the signs in heaven, in earth, and in the sea testifying the rage (to speak with the Prophet) of God's displeasure. All these things are but the beginnings as it were of their miseries, which repent not at the preaching of the Gospel. All which our priest doth heal, if we like mad men with the furious, and blinded world, do not refuse his medicine. For he from the bosom of the father doth bring the most comfortable doctrine of the Gospel concerning the remission of sins; which being pardoned, and quite abolished, neither hath the law in us any thing which he may condemn; nor the devil, nor death over us any power at al. This doctrine of the Gospel is called the mystery hid from the wise of this world; 1. Cor. 1, 23. and is thought of them to be foolishness. 24. But to the miserable and afflicted sinners it is the wisdom of God: whom it hath pleased by the foolish preaching of Christ crucified to save such as believe. 27. Therefore we must show in a word or two what this doctrine of the Gospel is, that this part of the priesthood of Christ may be the more comfortable unto us. Christ in the 24. of Luke proponeth the sum hereof in these words: Luk. 24, 27. It is behoveful that repentance, and remission of sins be preached in my Name among all nations. The Gospel what. Therefore the Gospel is a general preaching of the remission of sins, which they attain, who repent, and that through the Name, that is through the merits of Christ. And although this definition as I say, doth contain the sum of the matter; yet the better to conceive the greatness of the benefit of Christ our Priest, I will set-down another more at large. The Gospel is an universal preaching of Christ our Priest, Another definition of the Gospel. wherein tidings is brought of deliverance from the wrath of God; from the curse of the law; and from everlasting damnation, and remission of sins, salvation, and everlasting life is proclaimed to all such as believe in the son, for his own merits, according to the promise made in old time to the fathers, that the glory of God his goodness, may be commended evermore; and besides that such as be delivered through Christ, may bring forth fruits worthy the Gospel; and at the length enjoy everlasting life. This definition of the Gospel taken out of sundry places of the scripture doth teach how the Gospel in deed is a good and ioieful message, without which doubtless we should perish in everlasting misery. The parts of this definition for so much as else where we have explicated them, I will not any more stand upon them in this place. The sum of all is this: that by nature we are miserable, condemned, slaves: but by grace, which the Gospel preacheth, blessed, righteous, free, and heirs of eternal life through jesus Christ. Christ the son of God himself brought this doctrine out of the bosom of the Father; and proposed the same to our first parents, after their miserable fall into the snares of the devil. The Gospel preached unto Adam and Eua. For thus he saith, The seed of the woman shall bruise the head of the serpent. This he sounded by the ministery of Noah before the flood. Gen. 3, 15. For Peter doth affirm, The Gospel preached in the days of Noah. that Christ by the spirit went & preached unto the spirits that are in prison, because of their froward rebellion against the spirit of Christ preaching to them. 1. Pet. 3, 19 This afterward he uttered by the Prophets, The Gospel preached by the Apostles. as the same Peter doth witness. This after his incarnation he preached also three years and an half. This he commanded to be blown abroad by his Apostles into all the world; ●. Pet. 1, 19 20. 21. which also he confirmed afterward with manifold signs. Mark. 16, 15. By his doctrine, as he hath always preserved: so doth he preserve, and even until the end of the world will preserve the Church against the gates of hell; Act. 2, 2. 3. etc. he will bless it, and give the holy spirit, and everlasting life to as many as believe this doctrine. But on the other side horrible damnation hangeth-over their heads, who give no credit to this doctrine so confirmed both with signs, and with wonders, and with manifold virtues, and by the holy Ghost. For, as it is in the Epistle unto the hebrews, if the word spoken by Angels, Heb. 2, 2. was steadfast, and every transgression and disobedience received a just recompense of reward: 3. how shall we escape, if we neglect so great salvation? Let us therefore, as the same Epistle warneth, take heed that we let it not slip. CHAP. 29. 1. Of sacrifice, the second part of Christ his priesthood; THe second part of Christ his priesthood is to offer sacrifice. Sacrifice of Christ taken diversly. Which sacrifice of Christ is taken sometime generally, & sometime specially. When it is taken generally it comprehendeth all whatsoever Christ our Priest hath either done, or offered to the father for our welfare. As all his works are perfect obedience to the law, voluntary death and passion; and continual intercession with the Father. That obedience toward the law is a certain part of his sacrifice, Obedience to the law à part of Christ his sacrifice. it is apparent because thereby he maketh us righteous before God. Of his passion and death the Epistle unto the hebrews doth entreat, when it affirmeth that Christ offered himself for our sins, and by his blood purged our consciences. His intercession and prayers in the 5. unto the hebrews, Heb. 9, 14. 6 are called oblations. For thus it is written: In the days of his flesh he did offer-up prayers and supplications, with strong crying and tears unto him, that was able to save him from death. For these three, to wit, his perfect obedience of the law; his passion; and his intercession, mutually by a certain order, as effects of their causes do depend each of other, & contrariwise. For in that he was holy, pure, yea & moste perfectly righteous according to the law, his voluntary obedience in the cross was of power to purge all the sins of men; & because he was obedient to the father even unto the death of the cross, his prayers do prevail for the Church everlasting lie; who therefore is the only intercessor, because he and none beside, 1. Tim. 2, 6. gave himself a ransom for all men, as Paul doth testify. This consecution or gathering together of Christ his merits doth notably appear in our sanctification. For by the merit of his death, he doth so purge us from sin, Merit of Christ his death, and passion. that, if so be we believe, we do appear no more guilty in the sight of the father; as Isaiah foretold of him in his 53. Chapter: Surely he hath borne our infirmities, & carried our sorrows. Isai, 53, 45. Again, He was wounded for our transgressions, Merit of Christ his obedience to the Law. he was broken for our iniquities. By the merit of his obedience to the law he doth clothe us, that we may appear righteous before God, not through our own, but through his righteousness imputed unto us. For so doth Paul say unto the Romans, Chapter 5. As by one man's disobedience, Rom. 5, 19 many were made sinners: so by the obedience of one, shall many also be made righteous. Both which merits, to wit of his passion, and obedience to the law, Gal. 4, 4. 5. Paul comprehendeth ththese words: Christ was made under the law, that he might redeem them which were under the law. For whereas there is à double sentence of the law, one of malediction and of death for not fulfilling the law, whereinto we do run through sin: another of blessing, that is of righteousness, and of life, from which we are fallen by sin, it was needful that he should both take upon himself the curse of the law with the cause, that is our sins, being made accursed; and subject to death for our sake (For so saith Paul, Gal. 3, 13 Christ hath redeemed us from the curse of the law, when he was made a curse for us;) and also restore the blessing of the law to us, which he hath deserved for us by his perfect obedience toward the law, under which he was made not for his own sake, Rom. 10, 4. but for ours. And this doth Paul mean where he saith: Christ is the end of the law for righteousness unto every one that believeth. And because the resurrection of Christ is a most evident testimony of this fulfilling the law, Rom. 4, 25. Paul affirmeth how he is risen again for our justification. Merit of Christ his intercession. By the merit of his prayers and intercession he hath made an entrance for us unto the father; as Paul saith unto the Romans, Rom. 8, 33. 34. Who shall lay any thing unto the charge of Gods chosen? etc. It is Christ that maketh intercession for us. Therefore when Christ is said to offer his merits to the father, the general sacrifice of Christ, containing thistriple merit, namely of his obedience to the law, of his passion, and of his prayers, must be understood. Otherwhile the sacrifice of Christ is morespecialie taken for his death & passion; Sacrifice of Christ as it is specially understood. which death & passion is the only propitiatory sacrifice. The figures whereof were the sacrifices of the jews, & by a singular form of speech was called propitiatory, because it was a shadow of this eternal propitiatory sacrifice even jesus Christ. But because above, * In the fourth chapter, Pa. 16. where we showed the vanity of the jews, who as yet do look for the messiah, we have spoken of shadows, in this place we will speak only of the sacrifice of Christ, which the scripture calleth expiatory, or propitiatory from the effect thereof, which sacrifice may rightly be defined on this wise. The passion of our Lord jesus Christ the eternal Priest is the propitiatory sacrifice wherein the eternal son of God, Propitiatory sacrifice of Christ what; made man, and of the father appointed an eternal Priest, by obeying the father in suffering even unto the death of the cross, offered himself through the eternal spirit to the eternal father upon the altar of the cross, sustaining the curse of the law truly, to the end that by this one, and most perfect oblation he might satisfy the justice of God for the offence, and punishment of mankind; pacify the just displeasure of God; and by this only sacrifice merit for all which from the creation of the world either have believed, or till the end of the same shall believe, even eternal sanctification, that is deliverance from the curse of the law; grace, benediction, life, and everlasting salvation, that so being conformable to Christ, they may praise and glorify God for ever and ever. This large definition Christ in very few words doth comprehend, john 17, john 17, where he saith; For their sakes sanctify I myself, that they also may be sanctified through the truth. But the holy spirit in the Epistle unto the Hebrews doth very copiously entreat of this matter, and that which scatteringly is spoken to this purpose in that Epistle, I have gathered together as it were into one body, that at one sight as it were, we may behold this wonderful work, and after a sort esteem the greatness of the benefit, and be thankful to God for this infinite mercy showed to us in Christ. August. Lib 4. de Trin. Augustine saith how in every sacrifice there be four things to be considered, What things are to be considered in a sacrifice. namely who is the offere●; to whom it is offered; what is offered; and for whom it is offered: which four things are both expressly & distinctly contained in this our definition. 1 Who the offerer of Propitiatory sacrifice. For the son of God made man, & of God the father himself ordained an eternal priest, is the offerer. For this priest, as he alone is holy & righteous, and higher than the heavens: so could he alone offer a perfect sacrifice for evermore. Because, in that he was a just man, he might lawfully take upon him the cause of us all; especially seeing one man had brought the rest of the posterity into the state of damnation with himself: and in that he was higher than the heavens, to wit, very God, he was of power to offer such a sacrifice, as was perfect, and effectual for evermore: again, in that he was one person, all the deeds of his manhood are most pure, and of an infinite price. To whom doth this priest offer? 2. To whom Christ offered himself. Even to God himself. For to him alone the sacrifice was due, that his justice might be satisfied, whom our first parents, and we in them offended; that the sentence of condemnation for our transgressing the law being utterly abolished, we might be made partakers of eternal blessedness through his merit. What doth this priest offer to God? 3. What Christ hath offered for us. The son of God the eternal priest hath offered himself to the father upon the altar of the cross, taking our cause, that is our sin, and punishment upon himself. For the Epistle unto the Hebrews doth witness, that the son of God was made partaker of our flesh and blood, that he might have that which he might offer. And Augustine doth say, What was more meet to be taken of men, for their oblation, than the flesh of man? And what so apt for this sacrifice, as mortal flesh? And what so clean for the sins of the world, as without all contagion flesh borne in the womb, & out of the womb of a virgin? And what so gratefully could be either offered, or received, as the flesh of our sacrifice, How the sacrfices of the old Law were offered. the made body of our Priest? Furthermore, seeing every sacrifice in the old law ought, first to be separated from other things of the same kind; secondly to be applied to the altar, the hand of the Priest laid thereupon; thirdly, to be offered upon the altar; fourthly, being done rightly according to the law, it was a sacrifice accepted of God: let us see how these four things do agree to our sacrifice. First therefore Christ this our sacrifice was segregated from other men not by nature, whereby he was to be joined to them, but by purity, innocency, and excellency, wherein he surpassed all other men. secondly, he was applied to the altar being consecrated to God through his wonderful obedience. For he was offered, even because he would. thirdly he was offered upon the altar, hanged on the wood of the cross, bearing upon his own head our cause, that is both sin, and the punishment of sin, namely the wrath and curse of God. Levi. 16, 20. 21. Which thing was in old time figured in the goat upon whose head Aaron (having confessed first his own sins, and the sins of the people of Israel) laid his own sins, and all the sins of the sons of Israel, and sent him away, Aaron's goat a figure of Christ. by the hand of a man appointed, into the wilderness. The truth of this type was fully accomplished in Christ. For, as the Prophet saith, The Lord hath laid upon him the iniquity of us al. Isai. 53, 6. So doth Paul apply the figure to Christ, 2. Cor. 5, 21. when he saith, He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. Again, Gal. 3, 13. Christ hath redeemed us from the curse of the law, being made a curse for us. For it is written, Cursed is every one that hangeth on tree. Furthermore, as that figurative goat was sent into the wilderness to be torn of wild beasts: So Christ was delivered into the hands of the Scribees, Pharisees, & people obeying the commandements of their prince the devil, to be slain for our sins, and bore the punishment due unto them, as if it had been his own. The difference between the goats bearing sins, and Christ his bearing sins. Here we must diligently distinguish between the shadow, and the truth: The sins of the children of Israel were laid upon the goat, but in a figure only: but Christ indeed bare the sins of the whole world. Neither is here any trope to be admitted. For herein our whole hope doth consist, herein the infinite love of God, doth appear, finally hereupon our whole salvation doth depend, that our God truly & without trope hath poured forth all his anger upon his own son, as though he had been guilty of all the sins of the world, who truly and without trope was made a curse, to deliver us truly and without trope from the curse. For otherwise if the wrath of God had been feigned, the obedience of the son had also been feigned; & the hope of glory also which we look for, had been feigned. Therefore Christ is to be considered with those qualities which he hath not in himself, but through imputation in respect of his mediatorship which voluntarily he took upon himself, that we likewise after the same sort, that is through the imputation of those things which were proper to him, namely through the satisfaction of righteousness and holiness, justified, and sanctified, might be made his brethren, and heirs of one & the same kingdom. fourthly, the sacrifice Christ so orderly offered upon the altar of the cross, did so both pacify, and please the father, the force thereof shall evermore continue to the salvation of man. The fourth thing which Augustine requireth in every sacrifice, 4. For whom Christ was offered. is the circumstance of persons for whom it is offered. Whereunto Paul in these words doth answer: 1. Tim. 2, 6. He gave himself a ransom for all men. john 1, 29. And john saith, Behold the lamb of God, which taketh away the sins of the world. Moreover beside these four things which Augustine requireth in our sacrifice, we have added other four things more out of the Epistle unto the Hebrews in our definition, namely the manner of the sacrifice, the perpetual force of the same, the form of applying it, and the final end of our knowledge and confidence in this sacrifice. How Christ was offered. The manner is, that Christ did offer himself through the eternal spirit. For so saith the Epistle unto the Hebrews: Heb. 9 14. how much more shall the blood of Christ, which through the eternal spirit offered himself without spot to God, purge your conscience from dead works! By the name of the eternal spirit he understandeth the power of the divinity joined with the humanity, the which governed all this sacrifice, whereof it cometh to pass, that this blood, seeing it was the blood of that man who also was very God, is endued even with the lively virtue, whereby as he made us, so he was able also to renew us. In consideration hereof God is said to have died, and to have purchased to himself a Church by his own blood, as Paul doth testify, Act. 20. 28. when he saith: Take heed unto yourselves, and to all the flock, whereof the holy Ghost hath made you overseers, to feed the Church of God, which he hath purchased with his own blood. Hence then is that which we added concerning the perpetual force of the sacrifice, whereof the Epistle unto the Hebrews doth say, Heb. 10, 14 With one offering hath be consecrated for ever them that are sanctified. Heb. 9, 12. So, by his own blood entered he once into the holy place, and obtained eternal redemption for us. Of the application which is through the word, through faith, and the sacraments; and also of the final end of Christ his sacrifice, we will entreat * Chap. 39, 40. of thi● first part. afterward in their due places. CHAP. 30. 1. Of diverse things to be considered in Christ his suffering, and offering-up himself unto God the father for our sake; 2. Particularly for man's misery which made Christ to suffer. BUT here we are to stay a while, and deeply to consider of diverse weighty points, namely, how great the misery of men was, whereinto they fell through sin; how great the displeasure of God was against man for sinning; again, how great his mercy was toward man; how unspeakable the obedience of the son of God was; how horrible the punishment that he suffered was; of what an inestimable & incomparable a price the death of the son of God was, in that it could satisfy and make amends for the sins of all mankind; and contrariwise, how cursedly ungrateful the mayor part of men is, in that they will not acknowledge this wonderful work of God, namely the sacrifice of Christ. First therefore it is behooveful to consider the misery of mankind without the sacrifice of Christ, job 14, 1. whereof job doth say: Man that is borne of a woman, is of short continuance, & full of trouble. Augustine defineth the misery of man to be an abundance of trouble, & a scarcity of comfort, when a man diversly doth suffer, but findeth comfort of none. Homer with an out cry affirmeth that nothing is either in greater peril, or more miserable than man is. But Homer considereth only the calamities and miseries, and tragical chances, whereunto men are subject in this life. For he knew neither the beginning; nor the degrees; nor the end of man's misery. The beginning or c●●se of man's misery. The beginning from whence the misery of mankind hath sprung, and spread-forth, none knoweth, except he have learned the same out of the word of God. This word referreth the original of all sin unto the devil; the sin of our first parents; and unto the propagation of the same sin unto all posterity. Which thing Paul, Romans 5. expressly doth teach; and Isaiah the Prophet doth say, Isai 64, 6. We all do vade as a leaf, and our iniquities like the wind have taken us away. The degrees of man's misery are manifold, 2. The degrees of man's misery, and very lamentable. The first whereof is a pitiful separation from God. The 1. degree. Your iniquities, saith the Prophet Isaiah, have separated between you and your God; Isai. 59, ●. and your sins have hid his face from you. How great this misery is no man is able sufficiently to conceive. For what can be more wretched than to be separated from God; than to be excluded from the fountain of all goodness; from all happiness, and salvation? The second degree is, The 2. degree. to be conjoined with sathan that liar, and murderer; and be under his laws, which are of death and damnation. Through both which degrees, the temple of GOD, which by creation was dedicated to God, is profaned; and the image of GOD, after which man was fashioned, is defaced. Hence ensueth the third degree of the wretchedness of mankind, The 3. degree. to wit, that man, who before was the temple of God, is now fallen into such misery, that he is become the temple of sathan, wherein the devil is worshipped by his own works, namely with lying and murder, whereof infinite heaps and swarms of sins do burst-out. The fourth degree of man's misery is the huge heap of calamities both spiritual and corporal, The 4. degree. wherewith mankind is pressed-downe, as are manifold temptations, infinite diseases, and the tragical chances whereunto mankind is subject. For there is no calamity, but man may fall thereunto. Whereof the proverb cometh, A man knoweth not in the morning what may betide him ere night. Again, either we are, or we have been, or we may be, as this man is. Of many examples I will allege a few. Adonibezek. King Adonibezek in his great pride, had the thumbs both of his hands, and of his feet cut off, and so lived in extreme torments. judges 1, 6. jezebel. The destruction of jezebel is known to all men. 2. king. 9, 32 Alcibiades was for his nobility high, 33. for his substance rich, Alcibiades. for his parsonage comely, for the favour of his people famous, for his supreme authority honourable, for his manifold victories much commended. But continued he so? Nay, he was afterward condemned, banished out of his country, put out of house and home, hated extremely, and so at the length died desperately. Cepio Servilius, Cepio Servilius, who in respect both of the highness of his pretorshippe, of the gloriousness of his triumph, of the honour of his consulship, & of the dignity of an high Priest, was most rerenowmed, yea and had in such price & estimation, that he was called the patron of the Roman Senate, lived not until his death in such glory, but had a very miserable end. For he was thrown into prison, and delivered to an hangman to be tormented, who with his cruel hands tore in pieces the heart of Cepio plucked from out his body, and hung it upon a ladder to the horror of all the Roman people. Belisarius. Belisarius the chief capitane under justinian the Emperor, after many famous victories which he had achieved, was through envy overthrown, spoiled of his goods, bereft of his eyes, and constrained daily to beg his bread in the temple sophy, using this speech to such as passed-by, Apiece of bread give to Belisarius, whom virtue advanced, envy hath overthrown. What should I speak of that proud Herod who glitered in his gold, Herod. & jewels, and kingly robes? was he not filled afterward with vermin instead of jewels, which he feed with his own flesh, until what through his own stinch, and torments, he desperately dispatched himself? I say nothing of great Alexander, of Caesar, of Marius, Pompeius, Cato, Cicero, and of many more, whose wretched ends do show, how wretched the condition of mankind is: from which none is sure to escape, while he liveth in this world. And therefore wisely did Seneca counsel, The 5. degree, when he said, Let no man trust too much to prosperity. The fifth degree of man's misery is the guiltiness of conscience, * Of this read more above Chap. 11. upon the first verse of this Psalm. which more doth vex the soul than any hangman is able to torment the body. This although it seem for a time to sleep: yet, as Plato saith, before death it will be wakened. The sixth degree of the misery of mankindeiss, The 6. degree. even death itself joined with desperation, the which is most miserable to such as know not Christ, and a certain entrance unto everlasting damnation. But what is the end of those men which confess not Christ? 3. The end of the misery of mankind. The end, as I may say, is infinite, permanent, subject to no change or alteration. For after death, and after the last judgement, The final reward of sin. there ensueth the woeful knitting up of this misery, to wit, endless shame, perpetual grief of conscience both in soul and body, fellowship with unclean spirits in obscure flames of fire, in utter darkness, without all light of God. Of the shame Daniel speaketh, when he saith, Some, Dan. 12, 2. to wit, the wicked, shall awake, to shame and perpetual contempt. Of the everlasting torment, and grief with unclean spirits, the Lord in the 25. chapter of Matthew, proponing the judiciary sentence, doth say, Depart from me ye cursed into everlasting fire, Mat. 5, 241. which is prepared for the Devil, and his Angels. Isai. 66, 24. Touching the grief of conscience, Isaiah speaketh in these words, And their worm shall not die. And although by reason of sin all mankind is thrown into this so great misery: yet the Church alone escapeth them all. For as her sin, which is the cause of these miseries, is purged through the death of Christ: So the holy spirit the comforter is present in the cross, and the death of the body is the entrance unto everlasting felicity. Psal. 116. Wherefore the death of saints is called precious in the sight of the Lord. 15. CHAP. 31. 1. The great displeasure of God against man for sinning. OF the greatness, and manifoldenesse of the misery of mankind, may be gathered after a sort the greatness of God's displeasure against impenitent persons. For seeing GOD is righteous, Rom. 2, 2. and his iudgee, meant is according to truth, as Paul saith, it followeth of necessity that the wrath and revengement in God, do answer to his justice: that is, that the punishment be not greater than was the sin. But now the punishment is most grievous, and without end: And therefore it must of necessity follow that the offence is infinite, as that whereby the infinite God is displeased. Wherefore the quantity of sin must not be weighed in false balance, but must be levied by true scales. For in sin many things do concur, for the which God is justly offended: As the contempt of God's majesty; proud contempt against the law of God; a shameful defiling of God's image according to which man was made; imitation of sathan the enemy of God; treason against his majesty; apostasy from the army of God; and as it were à conspiracy with the devil; intolerable ingratitude, & foul forgetfulness of God his benefits towards mankind. For there was never a sin alone, but always it draweth a whole chain of sins therewithal. As we may see in the fall of our first parents, and of others which witting and willingly do rush against the commandments of God. Of this due weighing of sin many things do follow. First, that God doth justly in punishing sin with everlasting misery in them which turn not unto GOD through faith in jesus Christ. Secondly, that they deride the justice of God, and his just displeasure, who teach men, that by contrition, confession, and satisfaction, the forgiveness of sins, is merited before the judgement seat of God. I say nothing of them, who think some sins are of so small importance, that by a little holy water they may be washed-away. I omit them in like sort, who dream that by the Pope's pardons, & by Masses sins be redeemed, by which toys the Pope's kingdom is increased, upholden, and preserved both to the great dishonour of God, and the most certain destruction of infinite souls. thirdly, of the due weighing of sin, this also followeth, that no pure creature could satisfy the justice of God, make amends for the offence, and restore man to his former happiness, wherefrom he did fall through sin. And therefore Christ was feign in the flesh to take our cause upon himself, and to satisfy the justice of God. And although this wrath of God, as we have showed, be infinite: yet is it tempered with mercy, as the Prophet Habakuk doth say. In wrath remember mercy: Hab. 3. 2. And Theodoret, It is the property of God, by the temperature of mercy to mitigate his justice. But of this mercy we are now to speak. CHAP. 32. 1. The great mercy of God toward miserable man; 2. whereunto it may fitly be compared. AFter the due examination both of man's misery, and of the wrath of God against wickedness, the infinite mercy of God, which is the foundation of our turning unto him, is to be called into mind. God is said to be merciful, How God i● merciful. not because he is subject to perturbations, and grief of mind, as man is; but for that of his mere goodness & love, Whence the mercy of God doth spring. he helpeth man's misery. For the mercy of God issueth out of love; and love from the likeness which man hath with God, being form according to his image and similitude. This mercy of God toward man, Mercy of God whereunto compared in Scripture. is diversly painted-out in the Scriptures; and the force thereof is commended to us by sundry comparisons. First it is compared to the kindness of a mother toward her tender babe. For so saith Isaiah: Isai. 49, 15. Can a woman forget her child, and not have compassion on the son of her womb? Though she should forget, yet will not I forget thee. And in the 103. Psalm, it is likened to the natural kindness of a Father. As a father, it is there said, Psal. 103, 1● hath compassion on his children: so hath the Lord compassion on them that fear him. Of this natural affection of parents toward their children, the word Mercy in the Hebrew tongue is derived. And therefore Zacharie said Through the tender mercy, Luk. 1, 78. thereby to express the force of the Hebrew word, and the affection of God taking pity. Secondly, this mercy of God is compared by Isaiah to mountains, and valeies, where he saith: Isai. 54, 10. The mountains shall remove, and the hills shall fall down: but my mercy shall not departed from thee, neither shall the covenant of my peace fall away, saith the Lord that hath compassion upon thee. thirdly, it is likened to the largeness of the earth, as in the Psalm, The earth is full of the goodness of the Lord. fourthly, it is likened to the high heavens in the 103. Psalm, Psal. 103, 11. As high as the heaven is above the earth, so great is his mercy toward them that fear him. fiftly, it is compared to the ornament of a King's throne; Isai. 16, 5. In mercy shall the throne be prepared, and he shall sit upon it in steadfastness. sixtly, it is compared to a cloud of rain in the time of drought, Eccles. 35. Oh, how fair à thing is the mercy of God in the time of anguish and trouble! Eccl. 35▪ 19 It is like a cloud of rain, that cometh in the time of drought. seventhly, it is compared to a buckler, or weapon of war, Psalm 103. Who redeemeth thy life from the grave, 〈◊〉. 103, 4. and crowneth thee with mercy and compassions, that is compasseth on all sides. And Psalm 5. Thou with favour wilt compass him, as with a shield. Eightly, it is preferred before life itself, than the which nothing is deemed better, or sweeter, Psa. 63, 3. Psal. 63. Thy loving kindness is better than life. Ninethly, it is preferred above all other works of God, Psalm. 145. The Lord is good to all, Psal. 145, 9 and his mercies are over all his works. Last of all it is compared even to the majesty of God himself. For so saith Ecclesiasticus: As his greatness is; Eccles. 2, 21 so is his mercy. As if he should say, In God there is sovereign majesty linked with sovereign mercy, by the one whereof he hath power to do what he list, by the other he hath will to preserve his chosen. And although God by many arguments commendeth his mercy unto us: yet the chiefest is, john. 3, 16. that he gave his son. john 3. God so loved the world, that he hath given his only begotten son, that who so ever believeth in him, should not perish, Rom. 5, 8. but have everlasting life. Rom. 5. God setteth-out his love toward us, seeing that while we were yet sinners, Rom. 8, 32. That is, not converted unto God, Christ died for us. Rom. 8. God spared not his own Son, but gave him for us al. To be brief: No creature is able sufficiently to commend this mercy of God flowing out of entire goodness, and love. The wisdom of the world is not touched with mercy toward the transgressors, but toward the unfortunate, and such as do seem unjustly to be afflicted. For so saith Cicero: They are to be pitied, who are in misery for fortune, not for their offences. But the wisdom of God doth help transgressors, and the greatest sinners, if so be they repent. For grace proceeding from mercy aboundeth over sin. And Augustine doth say: Greater is God his mercy, than the misery of all sinners. So that David not without cause doth adhort us to praise God for this his infinie mercy. Psal. 117, 1 2. All nations, saith he, Praise ye the Lord: all ye people praise him. For his loving kindness is great toward us, and the truth of the Lord endureth for ever. But here some may well object and say, the mercy of God in deed is great, but for all that it hath an impossible condition annexed. For so saith the Lord himself, who cannot lie, I will show mercy unto thousands to them that love me, Exod. ●●, 6. and keep my commandments. This promise of God without Christ is plainly to none effect, because a condition of impossibility is added thereunto. For no man by his own strength can fulfil the commandments of God, notwithstanding in Christ it is possible, and effectual unto a thousand generations of Christ, that is, to all who are borne the sons of God in Christ. Rom. 10, 4. For, as he is the end of the law for righteousness unto every one tha● believeth: 2. Cor. 1, ●0. so all the promises of God in him are yea and Amen, as Paul saith. Hitherto belongeth that in Exodus: Exod. 34, 6 7. The Lord, the Lord God is merciful, and gracious, and abundant in goodness, and truth, who reserveth mercy for thousands, forgiving iniquity, & transgression, & sin. Neither may it be doubted, that God, when he made this promise, did signify how both Christ should be the fulfiller of the law, and that all which desire the mercy promised, must run unto Christ; that, as they should find the law fulfilled in him: so they should be made partakers of the promised mercy. And therefore this promise of mercy hath one condition fro the law without Christ, to wit touching the fulfilling of the law; & another in Christ, name lie of faith, whereby the end of the law, which is righteousness, is obtained. So that as many as believe, have righteousness, which is as much as the law requireth. Whereof the promise of mercy is ratified and confirmed to them; and this is that covenant, Psal. 25, 10 whereof the 25. Psalm doth speak. All the paths of the Lord are mercy, and truth unto such as keep his covenant, and his testimonies, that is, as another Psalm doth expound it, Psal, 32, 10 Mercy shall compass him that trusteth in the Lord. The mercy then of GOD is moderated according unto the rule of justice, when it is exhibited to such as repent. For this justice of God is a perpetual rule; that as he will condemn such as be rebellious without all pity and mercy: so he will of his infinite mercy, save as many as turn unto the Lord. This rule of God his justice is to be thought upon, when we read in the Psalms, that David prayed God, that he would hear him, for his righteousness▪ ● For three things together came into his mind, namely the promise of mercy; the free pardon of his sins; and the price, whereby the justice of God is satisfied, namely by the sacrifice of his Son, (for he is unjust, that having received a ransom, will not set free the captive) and by the merit of Christ, whereby we are justified before God, being converted unto him through faith. Whence it is, that if he should not hear them which repent, and forgive their offences, he should be unjust, as one that dealeth against the rule of his own justice; that denieth his promise; that would accept no ransom; nor regard the righteousness of his son, whereby he did merit favour for us. So that David after his adultery, murder, and betraying the host of God, did crave mercy, and remission of his sins through faith; and among other reasons, brought this in for one: That thou mayest be just when thou speakest, Psal. 51. 4. that is that men may confess thee just for keeping thy words, whereby thou promisedst pardon to as many as repent. CHAP. 33. 1. Of Christ his wonderful obedience to his Father for our salvation; 2. The fruit thereof. NExt unto the mercy of God, we are to consider the wonderful obedience of Christ, which would vouchsafe to take our cause upon himself; and feel the wrath of God, to deliver us from eternal death. Of this obedience Paul unto the Philippians on this wise: Phil. 2, 6. 7. Who being in the form of God, thought it no robbery to be equal with God: but he made himself of no reputation, and took on himself the form of a servant, & was made like unto men, & was found in shape as à man. He humbled himself, & became obedient unto the death, even the death of the cross. Here Paul entreateth of the unspeakable obedience of the son of God; and because equals cannot properly be said to obey one another, but inferiors their betters: Paul showeth, how the son being of one essence and power with the Father, did humble himself, taking to himself the nature of man, wherein he became obedient to the Father, even unto the death of the cross. And in the 10. Chapter of the Epistle unto the hebrews out of the 40. Psalm: Heb. 10, 4. Because it is unpossible, that the blood of Bulls, and Goats should take away sins. 5 Wherefore when he cometh into the world, 6. he saith, Sacrifice and offering thou wouldst not: but a body thou hast ordained me. In burnt offerings, and sin offerings thou hast had no pleasure. 7. Then I said, Lo I come (In the beginning of the Book it is written of me) that I should do thy will, O God. Isaiah 53. He was offered, even because he would. But with this obedience how agreeth that prayer thrice repeated in the garden: How Christ was unwilling to die. O my Father, if it be possible, let this cup pass fro me; nevertheless not as I will, Matth. 26. but as thou wilt? 39 This prayer seemeth to import that the will of the son differed, 42. yea and was contrary also to the Fathers wil 44. For the Father's will was that he should drink of the cup, which he had prepared: And the son desireth that the same cup, if it were possible, might passeawaie. This objection is answered by the words of our Lord afterward in the same Chapter uttered: The spirit in deed is willing, 41. but the flesh is weak. So that what he would not through the weakness of the flesh, the which naturally, & without offence dreadeth death; the same he would through the willingness of the spirit, whereby he was obedient to the Father. And thus doth Cyril also distinguish the same, when he saith: That the passion of the Cross was not voluntary to Christ, and again was voluntary for the father's will, and for our salvation, you may easily perceive by this prayer, O my Father, if it be possible, let this cup pass from me. For as the word of God is God, and naturally the very life, no man will say that any way he feared death: but being made flesh, he permitteth flesh, to suffer that which belongeth to flesh, and therefore as very man he dreadeth death standing at the doors. Here an other question doth arise, what obtained Christ by his praying? The Epistle unto the Hebrews maketh answer, He was heard in that which he feared, for the pains of death being removed away, he overcame those conflicts. The fruit of this wonderful obedience of the son of God, Fruit of Christ his obedience. is our iustificatton, and salvation. As by one man's disobedience, saith Paul, many were made sinners: Rom. 5, 19 so by the obedience of one, shall many be made righteous. The Apostle highly extolling this obedience, doth say, Christ, 6. when we were yet of no strength, at his time died for the ungodly. 7. Doubtless one will scarce die for a righteous man: but yet for a good man it may be that one dare die. But no tongue can utter, nor mind conceive how great the obedience of the son of God was, who derived the wrath of God upon himself, and put himself into our place, to suffer the pains due unto us for our salvation. Gal. 3, 13. Christ hath redeemed us from the curse of the law▪ when he was made a curse for us. 2. Cor. 5, 21. Again, He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. CHAP. 34. 1. The grievousness of the pains which Christ endured, for our sakes; 2. What they signified. WIth this obedience would be considered both the grievousness of the pain, which the son of God endured for our sakes, both in mind, and in body; and also the reproach against his person. The grief of mind Christ doth testify, Christ his suffering in mind. when he saith; My soul is heavy, even unto the death, Mat. 26, 3●. that is the grief of mind which I suffer, is more grievous unto me than death itself. Of this great sorrow of mind that Psalm is to be understood, where in the person of Christ it is said: Psal. 18, 5. The sorrows of the grave have compassed me about, the snares of death have overtook me. By the sorrows of the grave he meaneth, deadly sorrows, such as even kil à man well-nigh, and thrust him down to the grave. Of this anguish of mind in Christ, I will cite some testimonies out of the Gospel. Mar. 14, 53 Mark saith, He began to be afraid, and in great heaviness. And Luke showeth by an evident sign, how he was perplexed in mind, when for very sorrow he sweat blood again: for thus he saith: Being in an agony, Luk. 23, 44. he prayed most earnestly, and his sweat was like drops of blood, trickling down the ground. For it was meet, that as his death was more bitter than any death, according to bodily sense: so the fear in his mind was most bitter of all other pain. And as the infinite love made the sense of death nothing the milder: so did it mitigate nothing of the bitterness of the fear, which was so great, that it stood in need of comfort, even of the very Angels. Luk. 22, 43. For, as Luke doth say, there appeared an Angel unto him from heaven comforting him. For the divinity showed not itself, that Christ truly might feel the weight of the burden laid upon him, and be in anguish through the sense of God's displeasure against our, not his sin, which notwithstanding he made his, by taking our cause upon himself. And Irenaeus doth say, As he was man to be tempted: so was he the word, to be glorified. And the word in deed rested while he was tempted, crucified, and put to death; but was assistant to the flesh when he overcame, sustained, rose again, and ascended into the heavens. But, for as much as it seemeth unworthy the divine majesty of Christ, that our Saviour should be strooken with such fear, and sorrow, many interpreters here do seek refuges, and feign tropes and figures, whereby they labour to soften the narrations of the Evangelists and the foresaiengs of David & Isaiah; whereof the one saith, Psal. 18, 5. He was compassed about with the sorrows of the grave: and the other, that he truly bore our infirmities. Isai. 53, 4. But let the word of God be our light. For if we be ashamed of Christ his fear, and sorrow, our redemption shall vade, and come to nought. But Ambose writing upon this place of Luke, Luk. 22, 42. Father, if thou wilt, take-awaie this cup fro me, showeth the vanity of those interpreters which do seek tropes. For thus he saith: Here many do stick, which do turn the sadness of our Saviour rather unto an argument of an old infirmity from the beginning, than to a weakness taken upon him for a time, and they desire to wrest the sense of the natural sentence. But for my part, I do not only think him not to be excused, but also nowhere do more wonder at his goodness, and majesty. For unless he had taken upon him mine affection, his benefit towards me had not been so great. Therefore for my sake he sorrowed, who had no cause to sorrow for his own sake; and the comfort of the eternal Godhead being sequestered, he is vexed with the grief of mine infirmity. For he took my sorrow upon himself, that he might bestow his own joy upon me; and by our steps he descended even unto the pangs of death, to call us back by his footing unto life. Then I do boldly name sadness, because I commend the cross. Neither took he à show of incarnation, but the very truth. Therefore he was to take the grief, that he might overcome, not exclude sadness. Neither have thei● the praise of fortitude, who have suffered the senselessness rather than the sorrow of wounds. Hitherto Ambrose. So that the cause of the anguish, and great sorrow in Christ his mind, was the sense of the sins of all men in his mind, whereof he had made himself guilty, being forthwith to be betrayed into the hands of his enemies. Beside this anguish of mind, Christ his suffering in body. both his body was most grievously afflicted, and his person most shamefully reproached. His body was with spittle defiled; with cuffs buffeted; with whipping rented; with beatings punished; with thorns crowned; and with a most ignominious death executed. In his person he suffered reproaches, What 〈◊〉 against his ●●rson suf●●●●. scoffings floutinges. And albeit his divinity could not suffer: yet the reproach redounded against it, for so much as it was personally united to the manhood. These most grievous pains, The pains of Christ tokens whereof. namely anguish of mind, torments of body, and reproaches against the person of Christ; are tokens, first of the justice, the which by this punishment for the sins of the whole world, is satisfied: secondarily, of God's mercy, who of hearty love gave his own son into these pains for our sake, that all mankind, which he had created after his own image, might not perish: thirdly both of the obedience of Christ toward the Father, and also of his love toward us, to whom he chose to be linked in the likeness of man's nature, that he might sustain these pains for man, the which we shall find to be most comfortable to us, and profitable, when we depend upon him by a lively faith. CHAP. 35. 1. Of how inestimable a price the death of Christ is; 2. How he could suffer; 3. In what respects, the price is infinite. OF what an inestimable à price the death of Christ is, ought diligently to be weighed. For from hence remedies against all the wounds which sin doth▪ doth afflict us with all, are to be fetched. And therefore saith Augustine, Behold the wounds of him that hangeth, the blood of him that dieth, the price of him that redeemeth. His head hangeth-downe to kiss; his arms be stretched to embrace; his body lieth open to redeem. The greatness hereof consider with yourselves; these things look you do weigh in the balance of your heart, that he may wholly be fixed in your heart, who for your sakes was wholly fastened to the cross. Paul unto the Romans compareth Adam and Christ together. Rom. 5, 18. By Adam, he saith, sin came on all men to condemnation: but by Christ grace came upon all men to the justification of life. If by the offence of one, 17. saith he, death reigned through one; much more shall they which receive the abundance of grace, and of the gift of righteousness, reign in life through one, even jesus Christ. The cause then why the obedience & death of Christ, is of so inestimable a price, is because the man that suffered, was the only begotten son of God, and very God too. For of that singular, unspeakable, and reverend union of the divine and human nature together, whereby God and man is one Christ, or one person, is the dignity, price, estimation, and infinite merit of all the actions, and passions of Christ. And therefore rightly doth the Church say: He is the very lamb of God, who hath taken away the sins of the world, who by his death hath destroyed death, and repaired life by rising again. And Ambrose: So great was our sin, that unless the son of God had died for us the debtor of death, we could never have been saved. Wherefore when it is said, that the son of man hath redeemed us through the merit of his passion, a work of an infinite price and valour is named, to wit, the work of the Son of man, who is very God too: when it is said how the death of Christ is a satisfaction, an infinite price is proposed, even of that man, who also is the only begotten Son of God. And although the Godhead neither suffered, How Christ could suffer. nor died: (for how can it be that either an unchangeable thing should suffer, or an immortal thing suffer death!) yet the eternal person, which is God, hath suffered, yet not in the divine, but in the human assumed nature which could suffer. Act. 20, 28. Therefore Paul doth say, God hath purchased the Church with his own blood. 1. Pet. 4. 1. And Peter affirmeth how Christ hath suffered in the flesh, that is in the human nature, in soul, and body. And the Epistle unto the Hebrews doth say that Christ took part of blood and flesh, Heb. 2, 14. that he might destroy through death him, that had the power of death, that is the devil, signifying plainly thereby how the divinity could not suffer, but flesh did: and because the divine nature could not suffer, he took that which could suffer. And Theodoret doth say: Why the price of Christ his suffering is infinite and inestimable. He therefore took flesh, that through it which could suffer, that which could not suffer might sustain punishment. Therefore in respect of the union of the divine and humane nature in one person, the price and merit of Christ his suffering is infinite, for time, valour and efficacy. For if you respect the time, it extendeth unto all ages, unto all generations of men: If you mark the valour, it is able to purge the sins of all mankind: if the efficacy, the force thereof is evident, in all, and withdrawn from none which do hear the gospel, and by faith repent. For the death of Christ doth abolish alike the sins of Adam, and of Eva, and of Peter, and of Paul, and of such as have been since the time of Christ. And this is it which is said in the Revelation, where he is called, The lamb which was slain from the beginning of the world. Revel. 13, 8. As soon therefore as our first parents gave credit to this promise, Gen. 3, 15. The seed of the woman shall bruise the serpent's head, by the power of Christ his death, which was then appointed to be in the end of the world, they were justified, sanctified, and redeemed from eternal death. By this faith job erected himself in the extreme miseries, when he said, I●b. 19, 25. I am sure that my redeemer liveth. And of Abram it is written, Gen. 15, 6. Abram believed the Lord, and he counted that to him for righteousness. And David was persuaded his adultery and murder could be washed away by the merit of Christ his blood, when he said, Psal. 51, 7. Purge me with Hyssop, and I shall be clean. And therefore in an other place he saith, With the Lord is mercy, and with him is great redemption. It is great in deed, because it is infinite, and can not be contained within the bounds of any time, or estimation. So that the virtue of Christ his death extendeth unto all times, and to all ages, and is of sufficient force to wipe all the sins of all mankind. Because it is the death not of a simple man, but of that man who also was the only begotten Son of God, and a very God too, delivered unto death for our sakes; as Paul doth say: Rom. 8, 32. He spared not his own son, but gave him for us all to death. CHAP. 36. 1. The horrible ingratitude of man toward God for the so infinite price of his redemption. 2. The causes of man's ingratitude, with remedies for them. THus howsoever we see both of what price the death of the son of God is; and also for whom Christ the Lord of glory hath suffered: now on the otherside let us consider, how, alas, ungrateful the mayor part of mankind is for the same. For the jews, Turks, and many profane people, can not abide so much as to hear the name of Christ. For the jews blinded with envy, covetousness, and ambition, do interpret the benefit of Christ to be their hurt. The Turks possessed with Mahomet's fury like mad men are carried tyrannically to abolish the name of Christ. Many barbarous nations with the ancientness of error, as it were with a leprosy polluted, will not permit the gospel to be founded. Others under the name of Christ and pretence of religion to fight under the ensign of satan, and endeavour by the blood of saints to hinder the course of the gospel, as doth the Pope, the Cardinals, the mitred Bishops, abbots, and all the rabblement of the Antichristian kingdom. Many are altogether indifferent, looking for the event, that they rise-up to that part which hath the better hand. Who although they becounted gospelers, and called defenders of the faith: yet in truth they be mere Atheists, such as measure the felicity of man by honour, authority, wealth, and pleasure. Among these although some do cover the profaneness of their mind by a certain outward civilities yet the most part do imitate Nero and Heliogabalus more truly than Christ, of whom they have their name. Of this extreme ingratitude of the world, the Lord by the Prophet Isaiah, complaineth on this wise: Isai, 1, 2. I have nourished and brought up children, but they have rebelled against me. The ox knoweth his owner, and the ass his master's crib, 3. but Israel hath not known, my people hath not understand. This ingratitude also the Lord bewaileth, when he saith, How often would I have gathered thy children together, Mat. 23. 27. as the hen gathereth her chickens under her wings, and ye would not? Again, where he saith: Mat. 20, 1. Many are called, but few are chosen. By which saying the Lord both commendeth the infinite mercy of God inviting all men unto the knowledge of his son, that by him they may be saved; and reproveth the intolerable blindness and ingratitude of very many men, who as if they were mad, lay violent hand upon the Physician that would heal, and set upon him as if he were an enemy rendering for life and celestial promotion offered death, and evil words. This ingratitude is by so much the greater, as the benefit is greater that is contemned. So that it is worthy the everlasting hatred of all the chaste Angels, and elect of God. If you respect the heaps of wicked men, small is the number of them which esteem the benefits of Christ, as they ought. Who, I beseech you can sufficiently bewail with tears this frenzy of men? But of force it must be some detestable evil thing which can withdraw man form after the image of God, from so great good unto such evil; from life unto death; from a friend to an enemy; unto a traitor from a saviour; unto damnation from salvation; briefly from God the fountain of all goodness, righteousness, life, salvation, happiness, and honour, unto the devil the auctor of all wickedness, unrighteousness, death, damnation, and perpetual infamy. But this evil which indeed is manifold, the blinded man perceiveth not. And although sometime as it were through a casement it beholdeth a certain shadow thereof: yet by and by it forgets the same, as he who hath seen his face in a glass. Which thing doubtless is greatly to be lamented. For the first steep unto health, as they say, is to know the sickness. For the knowledge of the disease stirreth such as love their health to seek a Physician. Let us therefore, as the skilful Physicians do in healing diseases, seeke-out the causes of so great evil, that knowing them, both a Physician may be sought, and remedy may be applied to heal the same. We then will search-out the causes of man's usual ingratitude; and contrariwise oppose medicines for this common evil, that so by comparing them together, the contrary causes of contrary effects may the better both be known, Ephe. 2, 2. and discerned. Paul writing unto the Ephesians doth recite six causes aswell of this evil, 3. as of all other wickedness reigning in the world, which in order we will declare. The first cause is that which he calleth the flesh; 1. cause of man's ingratitude. that is, the wickedness of the corrupted nature in men, after the fall of Adam. This wickedness is like a filthy fountain from which pestilent vapours do issue, Fall of Adam. whereby all the cogitations, all the counsels, and actions of man are infected, and corrupted as it were with deadly poison. And although this fountain can not wholly be stopped, but oftentimes it will break out: yet the course thereof as much as may be is to be repressed, which is done after thiswise. Aremedie far this cause. The Gospel of Christ must be hearkened unto, which when we believe, we are endued with the holy Ghost, Io●n 4, 14. which is a new spring in the heart of man, from whence floweth pure water springing unto everlasting life. For from this new fountan, whereby the course of the filthy spring which we have through the corruption of nature is stopped, do issue godly cogitations, counsels, and works like rivers from an everlasting fountain. The second cause of this evil ingratitude, 2. causes of many ingratitude. is the lust of the flesh, that whereby the flesh or original sin doth work to bring out most abominable fruit. The force of this concupiscence all mortal men do feel in themselves, Concupiscence. though diversly. And it is as a little river slowing from the fountain, and infecting whatsoever it meeteth, with the horrible stinch it hath. Against this the lust of the spirit is opposed, the which like a pleasant river floweth from the holy Ghost, A remedy for this cause. wherewith such as have turned from their sins are endued, the which maketh the cogitations, and actions to spring at it were, and to prosper. But concerning the works of the lust of the flesh, and the fruit of the lust of the spirit, Gal. 5, 17. 19 etc. read the 5. chapter unto the Galathians. The third cause of ingratitude, 3. cause of ingratitude. and of other sins, is the cogitation of the flesh, to wit, when the cogatation raised-up by concupiscence enterpriseth to reason, and to dispute of those things which concupiscence doth offer as grateful, and pleasant to the flesh. This Paul to the Romans calleth the Wisdom of the flesh, Rom. 8, 7. and enmity against God. For seeing it swerveth not from her beginning, that is from the flesh, and the lust thereof, it cannot savour those things which are of God. Aremedie for the 3. cause. To this the wisdom of the spirit is opposed, which the Apostle unto the Romans, nameth, The wisdom of the spirit. Rom. 8, 7. This wisdom of the spirit when it taketh the ground of her reasoning from her fountain, as from a beginning, it cannot by reasoning conclude any other thing but that which is of the spirit God, whom always it beholdeth. The fourth cause of our ingratitude and disobedience toward God, 4. cause of man's unthankfulness. is The will of the flesh, and of the mind, As Paul saith. This laboureth to attain, & enjoy that, which the wisdom of the flesh persuaded unto as delectable. Will of the flesh. For in this will there is election and lust whose end is the use of the thing desired. And although the will of reason do sometime reclaim the reasoning of the flesh: yet for the most part by the violence of the flesh it is borne-awaie, even as a ship is violently carried-awaie by contrary winds, strive the mariner never so much. For this will of the flesh the Philosophers, Self-love, yea and Paul too calleth Self-love, which is a blind undiscrete, savage love of the body, hurtful both to him that hath it, and to others: which Socrates, not knowing the fountain of evil, calleth the head and the spring of all wickedness. Because it taketh away mutual charity, whereof all mischief ariseth among men, while through the instinct hereof they seek after wealth, authority, preferment, and pleasure: wherein they do place the sovereign felicity of man. A remedy for this cause. Against this will of the flesh and of the mind, is opposed the will of the spirit, the fourth cause of good works: and commandeth such things as be contrary to the flesh, and her will. Which will of the spirit may be called also Self-love, A good self love. but yet a right & commendable love, such as followeth not the sense of the flesh, but the judgement of the spirit. This right and commendable Self-love driveth a man to endeavour, to labour, and with earnest prayers to crave & to beg that the most excellent part of us, which is the mind, may be endued with true godliness and virtue, and that to this end that it may be joined to God the sovereign good, in whom only the true felicity of man doth consist. This difference between this double Self-love our Saviour doth teach, when he saith, job 1. 13. 25 He that hateth his life, (yielding nothing thereunto in these casual, and transitory things) he doth as he should love it, & desireth to be saved: but he that loveth (by yielding) he hateth it, & seeketh the destruction of his soul. As there is then a double self love: so there is à double self hatred. One, according to the right judgement of the mind, whereby we avoid the enticements of the flesh, withdrawing us from God: the other of the foolishness of the flesh, whereby we despise the things concerning virtue, goodliness, and honesty. This is a profane and hurtful: the other is holy, and a necessary hatred. The fifth cause of man's unthankfulness to God, 5. cause of ingratitude. is the perverse dealing of the world; the infinite offences; and the innumerable examples of all manner wickedness. This evil custom of the world is the fodder of all iniquity, naughtiness, and perversity: whereby many even of such, as purposed to fear God, are carried-awaie, so that they become wild oftentimes, and spurn against God. Hereof it is that we see in all states such contempt of the Gospel which reproveth this darkness: Hereof spring the detestable behaviour of parents; the ill bringing-up of children. For while men do looke-uppon the multitude, authority, and power of such as sin, they excuse themselves by example: as they did who despising the spirit of Christ in Noah, 1, Pet. 3, 20. at the length suffered due punishment in the flood. This wickedness doth deserve, that men should be punishod with a reprobate mind, as Paul saith: Rom. 1, ●28. GOD delivered them up into a reprobate mind, according to the threatening of the law, Deut. 28, 28 The LORD shall smite thee with madness, and with blindness, & with astonieng of heart. For such as are forsaken of God for their custom of sinning are by little and little so bearest of their wits, blinded and strucken with astonishment of heart, that they become without feeling, and give themselves to wantonness, not use Paul his words, calling virtue, dishonesty; good, evil, wholesome things, hurtful; and judge clean amiss: than which no pain can be imagined more grievous. When therefore we behold the most part of mankind to rush headlong as it were into all manner wickedness, let us call into mind the greatness of God's displeasure, who by his most righteous judgement permitteth, that man's rebellion be punished with madness. Of which madness Paul writeth when he saith: 2. Thess. 2, 10. 11. Because they received not the love of the truth, that they might be saved, God sent them strong delusion, that they should believe lies. But most horrible is it, that this punishment should stick in the posterity, according to the saying of Solomon, Rom. 17, 13. He that rewardeth evil for good, evil shall not departed from his house. A remedy for this cause. Therefore when we see men to be delighted in the filthiness of sin, let us avoid the examples of iniquity, & against them let us set the obedience of the chaste spirits, & the examples of the sancts, who deemed nothing either more pleasant, or more ancient, or better than faith and obedience, whereby we are joined to God. And let every man take heed that he be not taken with the deceitful counsels of the flesh. Against custom of sinning. For there be which do purpose, but most foolishly, before their death, to repent, not considering how by too much using to sin, that sin becometh even a nature as it were. For as Augustine doth say, while custom is not resesied, it becometh necessity. And the Poet, When a sickness hath taken root, If thou take Physic, 2. cause of man's wickedness. it will not boot. The sixth cause of man's disobedience, and of all wickedness reigning in the world, is the Prince of this aer (as the Apostle saith,) even the devil himself. He is present to all those causes above recited as a chief capitane. For he insinuateth himself to the corrupted nature, and stirreth up the concupiscence by objects & poisons; and confirmeth the cogitations of the flesh; and moveth the will; & by wonderful slights & snares increaseth the wicked manners of men, to spread abroad his kingdom the farther, and to abolish the kingdom of Christ by little and little. A remedy for this last cause. Against this prince of the aër, is opposed the prince of the Church, even the Lord of hosts, who is higher than the heavens, from whom are the causes of godly actions above recited. For he doth give the holy Ghost; cherish the lust of the spirit; strengthen good cogitations; keep the will; and proposeth the examples of holy men, but chiefly his own example to be imitated of us. Or in fewer words: A lively faith in jesus Christ is the general remedy against all the wickedness and perversity of the world. Faith in Christ commended. For this is the victory that overcometh the world, 1. john. 5, 4. even our▪ faith. For by this Christ the conqueror of darkness is possessed; by this a new spirit whereby we resist the flesh, is obtained; by this the whole body of sin is killed and mortified; and by this in all troubles we do fly unto the name of the Lord, that is, unto prayer, the safest sanctuary, the righteous runneth unto it, Rom. 18, 10. and is exalted. CHAP. 37. 1. Of Christ his intercession for us; 2. And of diverse notable things to be considered in the same. THE thide * The other two are at large entreated of in the 10. Chapters immediately going afore. and last part of Christ his Priesthood, is his intercession for the whole Church, and for each particular member of the same. For as Christ alone by the sentence of the law is perfectly righteous; and alone hath given himself a ransom for the redemption of all: So he and none beside is the mediator of intercession, inasmuch as intercession dependeth upon the merit of righteousness, and of the price given for à redemption. 1. Tim. 3, 5. 6. And therefore Paul doth say; There is one mediator between God and man, even the man Christ jesus, who gave himself a ransom for all men. Upon this place Theodoret writeth thus: There is one peace maker, who hath joined those things which were contrary and distant. He called Christ a man, because he called him an intercessor: for man was made intercessor. And as he that would reconcile two, joining their hands together, doth put himself between, and taking one by the right hand, and the other by the left, doth join them together: So Christ when he had united the divine nature to the human, did procure such à friendship, as can neither be violated nor broken. Rom. 8, 34. And Paul unto the Romans doth say: Who shall condemn? It is Christ which is dead, yea or rather, which is risen again, who is also at the right hand of GOD, and maketh request for us. Hear the Apostle against condemnation setteth the intercession of Christ sitting at the right hand of the father, and making intercession for the Church, and for every member thereof. And unto the Hebrews it is thus written of him: This man, Heb. 7, 24. 25. because he endureth ever, hath an everlasting Priesthood. Wherefore he is able also perfectly to save them that come unto God by him, seeing he ever liveth, to make intercession for them. As therefore the force of the obedience of the law in christ, & the price of his passion; is of infinite valour, & merit: so his intercession is most effectual, and precious. So that it can not be but his prayer on our behalf, for whom he maketh intercession, must be heard. And for them principally he maketh intercession, who are made his members through faith. Notwithstanding the difference is herein, because when he was in this world, he was a fulfiller of the law, And with one oblation once made hath he, Heb. 10, 14. consecrated for ever them, that are sanctified: But as yet he maketh intercession for us with his father, as the eternal priest of the Church. 1. john 2, 1. For so saith john, If any man sin, we have an advocate with the father, jesus Christ the just. Wherefore Christ maketh intercession both now and alway for the Church, whose intercession dependeth upon the merit of his righteousness, and the price given for our redemption. And this doth john mean, when he nameth him the just. But five things here must be considered, Five things to be considered in Christ his intercession. which will open the better this part of christ his priesthood touching the intercession. The first is how Christ is to be called upon after two ways, 1. Christ is to be prayed unto in two respects, to wit, As the giver of all good things with the father, and the holy Ghost. For when we are bidden to pray unto God, & Christ is very god of equal majesty, & power both with the father & the holy ghost, he is to be honoured even as God. When it is said therefore, Rom, 4, 10. Thou shalt worship the Lord thy God, & him only shalt thou fear, that worship and fear is commanded, which is of that God, who is in essence but one, and three in persons. For, seeing the essence of the divinity is but one in number, and undividible, it must needs follow that the worship ascribed to God must appertain to the persons which are of one, & the same essence. Again, because the works of the divinity unto things without, as Augustine saith, are undivided; it followeth, that the service of invocation is undivided. This worship of one God, to wit, the Father, the Son, and the holy Ghost, dependeth upon the patronage of a mediator, without whom there is no way open unto God. Besides, Christ is to be praied-unto as a Mediator, and intercessor, that for his sake, we may be heard; and that he may entreat the Father for us; and that he may carry our groans, and prayers unto the eternal Father, according to that saying, Heb, 5, 6. Thou art a Priest for ever after the order of Melchisedek. Therefore it is well said, O Son of God, make thou intercession for us with the eternal Father. I do beg in thy name, that thou wouldst beg of the Father, that it may be given me. Euseb. Lib. 10. Eccles. Hist. Eusebius doth say, The great Bishop of the whole Church, even jesus Christ, the only begotten son of God, taking all men with a cheerful countenance, and liftedup hands a sweet smelling savour, and sacrifices without either blood or body, doth offer them to the celestial Father, and the God of all creatures, he first worshipping, & yielding due honour to the Father, afterwards praying him to abide pleased, and gracious alway to us al. Furthermore, whereas the saints do severally call-upon the persons of the trinity, sometime upon the Father, sometime upon the son, and sometime upon the holy Ghost, as Melancton in his form of prayers doth show, they part not the undividible unity of the divine nature, neither exclude they one person, while they name another, but they do both acknowledge the unity of the Godhead, because they know that God alone is to be called-unto; and confess a distinction and equality of persons; & do worship the distinct proprieties of persons in the work of our salvation. Hereof the primitive Church, did direct their prayer unto the three persons of the Trinity in this form of words: Lord have mercy upon us; Christ have mercy upon us; Lord have mercy upon us. A triple confession therefore of the Church is in this prayer. One is of the unity of the Godhead, against the Grecians and Barbarians, who brought-in a multitude of Gods. Another is of the distinction of persons, and of their equality in one divine essence, against Arrius and others. The third is, of the distinction of the properties of the divine persons in working the mystery of our salvation. For although it be rightly said that the works in his creatures are undivided: yet are not the properties of persons to be confounded, the Father saveth; the son saveth; & the holy Ghost doth save. Behold the undivided works of the Trinity in saving us: yet the father saveth by giving his son; the son saveth by obeying the father, by suffering, and by intercession; and the holy Ghost saveth by regenerating, and sanctifying. So then the properties are divers in the same work of salvation. Therefore the distinct invocations of the Father, of the son, & of the holy Ghost, admonish us of these high matters. And who so at this day do find fault with these forms, do hide poison in their mind, and secretly do either invade the difference & equality of persons, or confound the properties of persons in the mystery of our salvation. 2. In what respect Christ is an intercessor. secondly, in this place it would be considered, how Christ is the mediator & intercessor, either in respect of his humanity only; or in respect of his divinity only; or in respect of both together. Magist. Sent. Lib. 3. Distinst. 19 The master of the sentences, & in our days too one Stancar an Italian, do say, that Christ was a mediator in respect of his humanity only: Osiander on the other side saith, he was a mediator in respect of his divinity. But here necessarily, and afore all things this rule must not be forgotten, That the names of Christ his office agree neither to the divine nature only, nor only to the human, but to the whole person which is God and man. For the Son of God did therefore take man's nature upon himself, that he might be the saviour of man according to both natures. Moreover the epistle unto the hebrews, ascribeth the priesthood to Christ, according to both natures. And although he suffered, and died only in his human nature, and by the power of his divinity overcame death: yet the benefit of redemption, a part whereof intercession is, toucheth the whole person, otherwise that divine nature, had never taken man's nature into a personal union. But whereas it is objected, None is mediator for himself, Again, None is intercessor with himself: The answer is easy, These things are true in one respect, & where the person is simple. But here a difference must be put between the Godhead sending, & the Son which was sent. The son in that he was sent, is a priest: Therefore both a mediator, and an intercessor. Therefore the person sent is the mediatrix with the Godhead sending. Hereunto agree the testimonies of the Fathers. Chrysostom saith, Neither could man alone be mediator, because it was for the mediator to talk with God. Cyril: And Christ is the Mediator of God and man: Because in that one God and man are conjoined. Ambrose, That he might be the mediator of God and man, Christ jesus was God and man; because in God he was man, and in man God, that through both he might be a Mediator. thirdly, 3. When Chrih is an intercessor, for us. it is to be known, that through the intercession of Christ, we have them access unto the Father, when we abide in grace through faith. For in vain do they pretend the intercession of Christ; and in vain do they vaunt of the talk with God, who are destitute of faith. For it is necessary, that they be members of Christ, which will call upon God aright. Rom. 5, 10. 2. Therefore saith Paul, Being justified by ●aith, we have peace toward God, through our Lord jesus Christ. By whom also we have access through faith unto this grace, wherein we stand. fourthly, 4. When God doth accept the prayers of the faithful. it is to be noted, that the prayers of Saints, are therefore acceptable in the sight of God, because they depend upon the intercession of Christ the high Priest. For when we make intercession for others, we pray not trusting in our own merits, or price which we have paid for redemption; but in the merit of Christ his righteousness, and in the ransom which he hath. john. 15, 16. Therefore saith Christ, Whatsoever ye shall ask the Father in my Name, that is depending upon my merit, and intercession, he will give it you. Hitherto pertaineth that compellation in the lords prayer, Math. 6, 9 O our Father. For as the name of a Father putteth us in mind of Christ, in whom through faith we are the sons of God, and he is our father: So the pronoun Our doth admonish us of faith, that through confidence in the son, we should call upon the father, not trusting in any worthiness, or merits of our own. For which cause the Apostle saith: Let us approach unto God through him. Heb. 7, 25. For he ever liveth, to make intercession for us. As often therefore as we would pray, let us consider the cause why we say Our Father, that we may both thoroughly be persuaded, that for his sons sake we please God; and without all doubting also believe, that for the intercession of the son, whose members we be through faith, we are heard. Wherefore they which bring not this faith, do but waste wind when they pray. For they have none access unto the father. Let such then look what they do, who contrary to the word of God▪ do depend upon other patrons. fiftly, 5. We are to make none our mediator save Christ only. forsomuch as the son of God is the perpetual priest, which maketh intercession for the Church, whensoever it doth amiss▪ we may not fly unto other patrons, but unto Christ alone as the only patron, and most trusty anchor of safety. Therefore the Apostle john doth say, If any man sin, we have an advocate with the father, 1. john 2, 1. 2 jesus Christ the just. And he is the reconciliation for our sins. But then do we rightly approach unto this Advocate for the attainment of the remission of sins, Properties of a lively faith. when we are sorry for our wickedness committed; when we rest ourselves with a faith unfeigned upon jesus Christ the propitiator, and intercessor; when we purpose afterward through God his grace to lead a pure life; and finally, when we cast from our hearts a purpose to sin. Against auricular confession and absolution. Unless these be joined-together, in vain dost thou boast that Christ is thy patron. Some there be who think they be pure, if once they have poured their sins into the bosom of some pastor; & some pastors too do think, that by their magical absolutions, they can unburden sinners: but both sorts do most filthily err out of the way. For, both Christ alone is the purger of sins, in whom if thou repose not a lively faith, which hath those four conditions which we have recited, in vain dost thou unburden thy self in the bosom of the priest: & Christ alone it is that absolveth from sins, unto whom if thou approach not through faith, thou sahlt die in thy sins. True absolution what. Of this point somewhat more is spoken above Chap. 17. But the absolution of a priest is then profitable, when the confession is tempered with true repentance & turning from sin. And this absolution of the priest is nothing else, than a testimony of the absolution which is given in heaven, by our high priest jesus Christ. And therefore saith the Lord, Mat. 18, 18. Whatsoever you lose on earth, shallbe loosed in heaven. So that the absolution which is pronounced by the minister of the Gospel, dependeth upon his faith which requireth absolution, not of the merit either of confession, or of pronouncing any words whatsoever. This place would crave a confutation of them who chose other advocates, beside Christ: but because this madness is already mentioned above, * Chap. 24. in the 3. reason why the mass is abhominabe. where we dealt with Popish sacrifices, I will not with more words refute them in this place. And thus much of the three parts of Christ his priesthood, to wit, of doctrine; of sacrifice; and of intercession. The other point contained in the definition of the priesthood touching the preservation of the church, the remission of sins, the gift of the holy Ghost, and everlasting life, be rather most pleasant fruits, than parts of Christ his Priesthood. CHAP. 38. 1. Of the covenant which Christ our high Priest hath entered into; 2. The special points to be considered therein; 3. Of the old and new covenant, or Testament, wherein they do differ; 4. The difference between the new Testament, and the Gospel; 5. Whether with the old Testament, the ten commandments be abrogated or no. FOrsomuch as every priest, as the Epistle to the hebrews doth testify is a surety of some covenant (for it is behoveful, that some certain covenant be set according to which the mediator, between the parties at controversy may determine, that sure peace and friendship may be established between God and men,) Christ our Priest hath a certain covenant. For as the Levitical priest had his priesthood, and a certain covenant annexed to the priesthood: So Christ our Priest, to whom the Levitical priests with their sacrifice and covenant gave place, hath his priesthood, and certain covenants annexed to the priesthood. For the priesthood being changed (as the Epistle unto the hebrews doth say) of necessity there must be a change of the law. Heb. 7, 12. Again, Heb. 9, 15. for this cause is he the mediator of the new Testament, that through death, which was for the redemption of the transgressions that were in the former Testament, they which were called might receive the promise of eternal inheritance. 16. For where a Testament is, there must be the death of him that made the Testament. 17. For the Testament is confirmed, when men are dead: for it is yet of no force, as long as he that made it is alive. 18. Wherefore neither was the first ordained without blood. For when Moses had spoken every precept to the people, according to the law, 19 he took the blood of calves and of goats, with water and purple wool, and hyssop, and sprinkled both the book, and all the people, Saying, This is the blood of the Testament, which God hath appointed unto you. And although by these words of the Apostle it is evident, that as the former, that is, The old covenant what; the old Testament, is a covenant annexed to the priesthood of Aaron, confirmed by the blood of brutish creatures, whereby GOD did bind himself to the jews for to give them the land of Canaan to their possession, if so be for their parts they observed the condition, which was the fulfilling of the law; The new coveant what; so the new Testament should be a covenant annexed to the Priesthood of Christ, confirmed with the blood of Christ; whereby God doth bind himself to forgive sins, and to give a celestial, The ancient fathers before Christ partakers of the new covenant. and everlasting inheritance in heaven, but with a condition of faith, whose true and right fruit is perfect obedience toward God. And although this covenant be ratified only to such as be called and do believe: yet, lest we should think that the Fathers before the incarnation of Christ, were destitute of the grace of the new covenant, it is good that we make a better, and a more distinct explication of this doctrine so necessary to be known. First, The new covenant was in all ages. therefore and above all we must constantly believe, that in all ages even from the fall of our first parents, the way to be saved both was, and is yet one and the same, to wit, by the Priest Christ alone, of whose righteousness they be partakers, and be saved, whosoever believe in him. So that as touching the purgation of sin, and attainment of everlasting life, there is but one perpetual covenant or testament of God, whereby God doth bind himself to pardon such as do ●lee unto Christ. And although, if you respect the express word, there is no mention of this covenant concerning remission of sins, before the Lord entered thereinto with Abraham: yet the things themselves, which appertain unto the substance of this covenant, were very well known to the Fathers before the flood. The parts of the covenant between God and man. By the things I mean both the promise of the restoring of man through Christ; and also the faith of this promise. For the promise in GOD, and the faith in man, are the substantial parts, as I may say, of this covenant. The covenant between GOD and Abraham was this: Gen. 17, 7. I will establish my covenant between me thee, and thy seed after thee in their generations, for an everlasting covenant, to be GOD unto thee, and thy seed after thee. And somewhat afore in the same Chapter there goeth an oath of GOD, 4. Behold, I make my covenant with thee, that is, as truly as I live, I will establish my covenant etc. 1. The matter or foundation of the covenant. Here first of all would be considered the matter or foundation of this covenant, which is the promised seed, by whose merit, & intercession there is an atonement made between God and men. Wherefore whatsoever good thing the Lord doth promise, it is ratified in the Son, who hath reconciled us and the Father together. 2. Cor. 5, 19 God was in Christ, saith Paul, and reconciled the world to himself, not imputing their sins to them, and hath committed to us the word of reconciliation. And for this cause this covenant is called by Isaiah, Isai 54, 10. the covenant of peace. secondly, 2. The wonderful love of God to us ward in making this covenant. we should call into mind the wonderful humility of God, whereby the divine majesty so debaseth itself of mere benignity and good will to manward, having consideration of our human frailness, that not only he doth simply promise free benediction to miserable and wretched sinners: but also bindeth himself by covenant; that we may know his fatherly goodwill to us ward. thirdly, 3. The perpetuity of God his covenant. the immutability, and constancy, or perpetuity of this covenant confirmed by an oath, would be thought-upon. Whereof the Epistle unto the hebrews doth say: Heb. 6, 13. When God made the promise unto Abraham, because he had no greater to swear by, he swore by himself, 14. saying, Surely I will abundantly bless thee, and multiply thee marvelously. He addeth a reason, 17. saying, So God willing more abundantly to show unto the heirs of promise the stableness of his counsel, 18. bound himself by an oath, that by two immutable things, wherein it is unpossible that God should lie, we might have strong consolation, which have our refuge to holdfast the hope that is set before us. fourthly, 4. The largeness of the covenant. we are to weigh, the largeness of the covenant entred-into with Abraham, namely how it extendeth unto the seed of Abraham, Seed of Abraham what; and that for ever and ever. But what is that seed of Abraham? Paul both in the 4. and 9 chapters unto the Romans, and also in the 3. unto the Galathians, defineth the seed of Abraham to be even all those, of what nations soever, which do walk in the steps of the faith of Abraham, that, all which believe the promise of grace, as Abraham did. fiftly, 5. God bestoweth immortality upon his confederates. when it is said how this covenant was entered into with Abraham, and his seed for evermore, it is meant that God bestoweth immortality to such as are linked to him in confederacy. For if by death we should perish, the perpetuity of the covenant could no way stand. Now on the other side the faith of Abraham, and of his seed answereth to the covenant of God. How we do covenant with God for our parts. For, when God bindeth himself to us by covenant to give salvation; he bindeth us withal unto faith, and unto new obedience which cannot be separated from faith. And therefore God saith to Abraham, Gen. 17, 1. Walk before me, to wit, in faith; and be thou upright, that is, serve me sincerely, and prefer obedience toward me before all things. Gen. 22, 4. 5. etc. This obedience through his faith Abraham declared, when he was ready most willingly to sacrifice at the commandment of God, his beloved son Isaac, whom he loved above all the world. Whereby it may easily be gathered, that the endeavouring of the mind, obtaineth the praise of perfection before God. Moreover, The covenant of God fulfilled and confirmed by the blood of Christ. as this eternal covenant of God with the Church hath for foundation and substance the promised seed: So being shadowed by sundry types in the old law, at the length it was fulfilled by the coming of Christ into the world, and confirmed with the blood of Christ. For the remembrance and ratifying whereof, Baptism, and the lords supper be instituted. Baptism and the L. Supper seals that God hath fulfilled his covenant. For as Baptism is a covenant of a good conscience with God depending upon the blood of Christ, whereby it is purged from dead works: So the lords supper is a commemoration of the same covenant touching our redemption, established by the blood of Christ. 1. Cor. 11, 25 And therefore it is called the cup of the new Testament, The covenant between God and man how i● is defined. or cup of the covenant. Wherefore you may rightly define this eternal covenant of God, if you say, It is a covenant of atonement between God and men, whereby both God and men are bound together; God for his part promising, yea by oath, remission of sins, and everlasting life for the merits of Christ, by whose blood this covenant is confirmed: & men for their parts do both accept the promise through faith, and also do not only promise, but also show due obedience through their faith. Which being so, it may be asked, why in the scripture mention is made of a double covenant or testament, namely an old and a new. For both the Lord by the Prophet jeremiah doth say so; and the auctor also of the Epistle unto the hebrews standeth upon that same ground. jere. 31, 31. Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, 32. and with the house of judah. Not according to the covenant that I made wi●h their fathers, when I took them by the hand to bring them out of the land of Egypt. 33. etc. But this shall be the covenant I will make with the house of Israel: After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, 34. & they shallbe my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord: for they shall all know me from the least of them unto the greatest of them, saith the Lord: for I will forgive their iniquity, and will remember their sins no more. Here the Prophet in plain words maketh mention of a double covenant, an old, and a new. So Paul unto the Galathians saith, that Agar the bond woman did signify mount Sina: Gal. 4, 24. 25. 26. etc. and Sara the free woman was a figure of the celestial jerusalem; and he addeth by those two the two Testaments were signified, One gendering unto bondage; and the other unto freedom. As therefore the old Testament to Agar gendering unto bondage: So the new Testament is compared to Sara gendering unto freedom. By which places we do see how there be two Testaments, and those greatly differing. The old Testament what. Of which the old Testament was a mutual obligation between God and the Israelites; God for his part promising the land of Canaan; the Israelites for their parts binding themselves to obey him according to the law of Moses, Sign of the old covenant. whereof as the blood of the lamb where-withal the people was besprinkled, End of the old covenant. was the external sign: so the final end was, that among that certain people the memory of the promise of grace might be kept until the coming of the Messiah, who was to be borne of that people. But the end of the new Testament greatly differed therefrom, as both we have showed, and the words of the Prophet do most evidently declare, of which let us more deeply consider. And that we may the better understand the words of the Prophet, we must note that there is à triple time of the new Testament, to wit, when it was promised, when it was represented, and when it is fully performed. Time of the covenant promised. The time of the covenant promised, continued from the first promise concerning the seed of the woman, until Christ came into the world, and was hanged upon the cross, by whose blood this new covenant is confirmed, & by whose virtue, as many as have believed the promise are salved, as were the patriarchs, Prophets, Kings, and many more. Neither do the words of the Apostle let this thing, Heb. 9, 17. saying, The Testament is of no force, so long as he that made it, is alive. For the testator even Christ, in God's heavenly decree, died even since the promise was first made. Revel. 13, 8. Hence it is in the Revelation, The lamb was slain from the beginning of the world. And therefore by the virtue of Christ his death and passion, both Adam, and Habel, and Seth, and all believers before Christ did come in the flesh, were salved. The Prophet jeremiah speaketh not of this time of the Testament promised. The time of the covenant exhibited, was the time when our Saviour Christ died, and suffered, which time continueth even until the end of the world, into this time we are fallen, who believe on the Messiah come, as the Fathers did on the Messiah promised, although as touching the knowledge of the Messiah, a more clear light hath shined upon us than did upon them. For as the shadow, and a goodly image do differ: So the clear knowledge which we have of Christ since he showed himself, doth much differ from the shadow of the old people. Notwithstanding, to both peoples it is very profitable. The time of the Testament fulfilled, shall be after the resurrection of the dead, when everlastingly we shall enjoy the fruit of this wonderful covenant. For we shall behold, not the shadow, nor the image, but the very thing itself, namely redemption and salvation through Christ. The Prophet jeremiah then speaketh of this double time, to wit, of the time when the covenant was exhibited in this life, and shall all in all be fulfilled in the life to come. Now let us see the words of the Prophet: I will put my law, saith he, in their inward parts, and write it in their hearts. What law, I beseech you, is this? What manner of writing? This word Law, in the Hebrew tongue, is taken generally for every doctrine. And therefore an apt signification is to be given to every place, according unto the circumstance of the place. Zacharias father of john Baptist therefore doth help us herein, when he saith of his son, Luk. 1, 76. And thou, babe, shalt be called the Prophet of the most High: for thou shalt go before the face of the Lord, 77. to prepare his ways: To give knowledge of salvation unto his people, by the remission of their sins, 78. through the tender mercy of our God. The Prophet meaneth out of all doubt the knowledge of salvation, and the remission of sins through the blood of Christ. For so he saith: All shall know me. And that this must be understood of the knowledge of God's heavenly will, he plainly doth show, in the words immediately ensuing; For I will, saith GOD, forgive their iniquity, and will remember their sins no more. Thus we know what law the Prophet meaneth in this place. But what manner of writing doth he understand? Surely this writing is neither an idle nor an hurtful knowledge: but it is a knowledge with a lively faith in the heart, whereby we be persuaded, and feel in our minds that God is merciful to us, and hath pardoned our sins for the merits of Christ the Priest; and whereby motions of the spirit agreeable to the law of God, be raised-up within us. Of which effect the Apostle calleth it the spirit; and so obedience of the law is wrought in man. This faith, and this lively sense in the hearts of the faithful, is the writing of the law by the finger of God, that is, by the holy spirit, at the preaching of the Gospel. For as the tables of stone did signify the extreme hardness of man's heart, whereof the heart of man not regenerate, is named stony. Eze. 36, 26. So the writing of the heart doth signify an heart softened by the power of the holy spirit, at the preaching of the Gospel, that in the same as in a new table, the grace of the Gospel, yea and the law itself, which ought to be a perpetual rule for the godly to lead their life by, may be engraven, whereof it is called a fleshy heart. And therefore the Lord by the Prophet doth say, Ezek. 36, 26 I will take away the stony heart out of your body, and I will give you an heart of flesh. But here some may justly demand, Difference between the new Testament and the Gospel. whether there be any difference between the new Testament, and the Gospel. For by that we have spoken, it may seem that they be one and the same thing. Unto this question we are thus to answer: The new Testament and the Gospel, as touching the substance itself, and the subject, are all one: but in a consideration they differ. For substance, and for subject they are one; because both are a preaching of Christ, and how to attain eternal life through Christ. But in a consideration they differ. Because the one, which is the Gospel, hath a name from bringing joyful, and good news, touching the attainment of everlasting life through Christ: and by the other, that is the Testament, is signified, that God not content with à simple promise, doth bind himself to us by covenant (an oath coming between,) that we may understand, both the immovable decree of God, touching the attaining of salvation by Christ; and how we also for our parts are bound to God by faith. For faith is one part of the covenant, to wit, of man's part. For in all covenants, as above also hath been showed, mutual conditions, and laws be required. The same is to be said of the old Testament, and of Moses law. Furthermore, when the Scripture is divided into the law and the Gospel, it is to be understood, that the difference is taken from the things subject: and when it is divided into the old and new Testament, the differences are taken from certain circumstances of the things subject. But, when the holy Scripture, which we call the old and new Testament, is so called, it is rather of custom than of any difference of things subject, except you speak by the figure Synecdoche. And therefore Augustine doth say: Aug. Lib. 2. Retract. Where I said the authority was included within the 44. books of the old Testament, following the usual manner of speaking, which the Church hath at this day, I called it the old Testament. But the Apostle seemeth not to call any thing the old Testament, but that which was given in mount Sinai. And therefore the same Augustine writing unto Bonifacius, Aug. ad Bonif. Lib. 3. doth say, how they might more truly be called instruments than testaments, that that might be called the old, and this the new. I will add also hereunto a question out of Augustine, whose words be these: How is it named old, which after 430. years was made by Moses; and how is it called new, which before so many years was made unto Abraham? The revelations are to be considered in these names, and not the institutions. The revealing of the old Testament was made by Moses: but the revealing of the new was done by Christ, when he manifested himself in the flesh, in whom the justice of God appeared. Again, because the old testament pertaineth unto the old man, from which man of necessity is to begin: & the new unto the new man, of which man must passover from oldness: & therefore in that, earthly promises are contained, but in this, heavenvly. Furthermore, Whether the ten-commandements be abrogated, or no; seeing the Apostle saith, the old testament is abrogated by the new; and the old was given in mount Sinai, where the Ten-commandements were published-out, it may in this place be asked touching the Ten-commandements, Heb. 8, 13. whether they also be taken-awaie, Exo. 19, 16. 17. etc. as part of the old testament? Unto which question I do thus answer: The Ten-commandements, as they be a part of Moses law, do no whit bind us; but as they contain the eternal pleasure of God, they do & must continue, even as many other things in Moses which are natural. But a double use, according unto the consideration of double man, is to be respected in the decalogue. For if you respect the time of man before the revelation of Christ in man, that is before the justification of man, through the faith of Christ, as man himself is called old, who is bound either perfectly to obey the law, or to be punished according to our saviours words unto the proud Lawer: Mat. 19, 17. If thou wilt enter into life, keep the commandments: So the Ten-commandements by a certain analogy, may be comprised under the old testament. For it is a certain Schoolmaster to bring unto Christ, Gal. 3, 24. as the old testament, accusing and condemning man, for that he hath not the righteousness which the law requireth, whereby man is driven to seek Christ, Rom. 10, 4. who is the end of the law for righteousness unto every one that believeth. 2. Cor. 3, 13. 14. etc. In this sense Paul opposeth the moral law against the new Testament. But if you have an eye unto the time of man after the revelation of Christ in man, as man himself is become new: So the Ten-commandements is a rule how a new man should lead his conversation, and shall never be abolished. Whose new obedience doth please, because the person pleaseth for Christ his sake, whose perfect obedience to the law, is imputed to the believing man. Now of that which hath been said, let us make manifest the differences between the old and the new Testament. The which although they differ not in respect of the last end, seeing they both do respect the reconciliation, & atonement of man with God, as the final end: yet if we do consider the ends coming between, and circumstances, the old Testament doth go before the manifestation of the new; if the mediators, the old by the servant Moses, the new was administered by jesus Christ the Son; if the manner of the dispensation, the Old was but in a shadow, the New hath the very image of things. The shadow and the figure was the deliverance of Israel from the bondage of Egypt, Pharaoh being oppressed; The truth is the deliverance of the faithful from the bondage of sin, Satan being overcome. The bringing of Israel into the land of Canaan, and the possessing of the same, was the shadow; the bringing of the spiritual Israel into heaven, and the hereditary possession thereof, is the truth. The giving out of the law upon mount Sinai by Moses, was the shadow; The truth is the word which came from Zion by Christ. The law written in the tables of stone, was the shadow; but the law of God written by the finger of God in the hearts of men, is the truth. The ministery of death, was the shadow; but the ministery of the spirit, and of life, is the truth. To speak in a word, all the Mosaical things, as his government, priesthood, purgations, sacrifices, and the rest, were but shadows: but jesus Christ, the eternal Priest with his benefits, is the truth. Or to speak both with Augustine, In the old Testament there is a hiding of the new; in the new a manifestation of the old; Again, The old is the beginning, the new is the end: & with Ambrose, It is called a testament, because it is dedicated with blood, the old in a figure, to wit, by the blood of a brutish beast; The new in the truth, namely by the blood of jesus Christ. Thus much concerning the covenant annexed to the priesthood of Christ, and of comparison, between the old and the new Testament; whereof we have spoken the more at large, because both old, and late writers do vary in this point: but we hope, we have made it manifest according to the truth of God's word. CHAP. 39 1. How man is to apply to himself the sacrifice of Christ; 2. Of God's word, the happiness of the embracers, and the punishment of the contemners of the same; 3. Of Faith, and of the righteousness thereof; 4. Of the sacraments, how many they are, and what they signify. THe sacrifice of Christ is applied both by the word, by faith, and by the sacrament: but diversly. For by the word, which is written in the heart by the holy spirit, it is offered as by the hand of God. By faith, being conceived of the word through the holy spirit, it is received as by the hand of man. And by the Sacraments, as by the seal of God it is signed. 1. How the sacrifice of Christ is applied to us by the word. For, he that believeth the preaching of the Gospel, whereby the benefit of Christ his sacrifice is offered, by faith, which is a work not of nature, but of grace in man, he receiveth Christ wholly together with his benefits, which benefits are sealed by the sacraments, as that holy Apostle Paul doth teach. Whereby it appeareth how needful the ministery of the word is, The necessity of preaching. as that which is ordained from heaven, to offer this incomparable treasure to us, this is it which the Lord saith, Mar. 16, 15. Preach the Gospel to every creature; Again, Teach all nations. This ministery the Apostles delivered by the hands as it were to posterity, and from them it is come unto us, and shall not be abolished while this world shall endure, although Satan with great rage do persecute such as sincerely do sound-out the Gospel. And therefore it is our parts, if we love our salvation, to hear, to understand, to love the word of God, to meditate thereupon all our life long, yea and to believe the same, and to live thereafter, that at the length we may come unto the desired end of happiness. For David in the beginning of his Psalms, sang not in va●e, when he sang on this wise: Psal, 1, 2. Blessed is the man who doth meditate in the law, that is, in the doctrine, of the Lord, day and night. But wherefore is he blessed? Fruit of meditating upon the word of God. Because the meditation of the word worketh two things: First, that thou neither listen unto the counsels of the wicked; nor stand in the way of sinners; nor sit in the seat of the scornful: Psal. 1, 2. 3. secondly, that thou become like a tree planted by the rivers of waters, that will bring forth her fruit in due season, until thou attain unto very happiness itself. Psal. 2, 12. And therefore it is added in another Psalm, Blessed are all that trust in him. But on the other side, Punishment of the contemners of God's word. where this word of the Lord is neither loved, nor harkened unto, nor thought-upon, nor believed, nor done, man by little and little is wrapped in the counsels of the wicked; carried violently into the way of the sinners; and at length blasphemeth God, and all religion, and becometh a plain epicure, so that at length he feareth not in his heart to say, Psal, 14, 1. There is no God, although the lying tongue say otherwise. Psal. 53, 1. And so he proveth like a tree planted in most horrible filthiness, and devilish mud to bring forth fruit meet for death, & damnation, according as it is written in a certain Psalm, Psal. 14, 1. They be corrupted, Psal, 53, 1, and abominable in their ways. And that deservedly. For the contempt of this word, whereby Christ himself doth offer himself unto us, doth highly offend God; yea and bringeth upon the contemners themselves, and upon their posterity too, blindness, or a reprobate mind; all manner wickedness, and filthiness, as Paul in his first Chapter unto the Romans teacheth at large. And in another Chapter the same Apostle doth say: Because they received not the love of the truth, ●. Thess 3, 10. 11. and therefore God shall send them strong delusion, that there should believe lies. And the event in many nations, where Christ himself, and the Apostles have preached, doth answer to this prophesy of Paul touching the punishment of such as contemn the word of God. Wars of the Turk are token● of God his displeasure for contempt of his word. Neither be the Turkish wars any thing else, but very tokens of God's displeasure, for the contempt of his word. And therefore let us be more circumspect by the harms of other men; and esteems we greatly the benefit of God, who hath delivered to us his pure word, whereby he doth offer this infinite grace and benefit of the sacrifice of his son, by whose merit we be delivered from the power of sin and death; and endued with eternal righteousness, and glory. secondly, 2. How the sacrifice of Christ is applied to man by faith. in the application of the sacrifice of Christ, it is required that every one of years do believe. For as the word doth offer: So faith, which cometh by hearing of the word, doth receive Christ wholly with all his merits, and believeth that all sins be forgiven, for the sacrifice sake of the Son of God. And therefore in the Christian Creed it is said, Every man saved by his own: faith. I believe the forgiveness of sins, that is, I do know, and am firmly persuaded, that God, according to his promise, will receive me into favour because of the sacrifice, & obedience of his Son; and will not impute my sins to me anie-more, but utterly blot, and forgive, yea and remember them no more. For faith is not a wavering opinion, Faith what. but a certain knowledge of the free promise; and a firm confidence that sins be forgiven, for Christ his sake. Faith whereupon grounded. This faith, as touching the certainty thereof, dependeth both upon evident testimonies of the Scriptures, upon parables, and upon approved examples: but as touching confidence, it resteth only upon the merit of Christ. Rom. 4, 7. Paul after David, saith: Blessed are they whose iniquities are forgiven, 8. and whose sins are covered. Psa. 32, 1. 2. Blessed is the man to whom the Lord imputeth no sin. And Christ doth say, Matth. 9, 2. Son, be of good comfort, thy sins are forgiven thee. Mark 5, 36. And to the ruler of the Synagogue the Lord saith: Only believe. And to the woman which had an issue of blood, Luk. 8, 48. Thy faith hath made thee whole. Mat. 18. 21. 22. etc. Among many parables, that is notable, which is in the 18. chapter of Matthew, of him which did owe ten thousand talentes, and having not wherewith to discharge, he was of mere grace forgiven the debt. Luk. 7, 41. 42. Hitherto belongeth also the parable of the two debtor; and of the prodigal son. Among examples, Luk. 15, 11. 12. etc. the most excellent is of the Thief, whose sins were forgiven him, without any merits either going-before, or comming-afterward. I omit David, Manasses, Peter, Paul, Magdalene, and others. With this faith of the remission of sins, 1. Grace. two things are continually joined, which although they differ from the faith of the remission of sins: yet can they be separated at no time. And they are, to speak with the Apostle, Grace, and Gift; of which I will speak more distinctly, that we may the better consider, what a great blessing faith of the free remission of sins is. Grace in this place is the very justification of a believing man; Rom. 5, 16. 19 and from the cause is so called. For Paul in the 5. Chapter unto the Romans doth say so, where he compareth sin and grace together. The judgement came of one offence unto condemnation: but the grace of many offences unto justification. And, As by the offence of one, the fault came on all men to condemnation: So by the justifying of one, the benefit abounded toward all men, to the justification of life. So that with faith of the remission of sins, grace, whereby we are justified, and accepted before God, is joined: all which are comprehended in the definition of justification. justification what; Which is defined to be, An absolution of him from sin that believeth in Christ, an imputation of righteousness, & a receiving unto eternal life, freely for Christ his sake. When I say, for Christ, I include the merits of Christ only. And although the imputation of Christ his righteousness, be the form of our justification before God: yet because these three benefits do necessarily concur together in our justification, I have included them within the compass of the definition. Whosoever do either follow the righteousness of works; Against the righteousness of works. or compound righteousness of faith and works together, they do pervert the word of God. For Paul writing unto the Philippians doth on this wise distinguish the righteousness of works from the righteousness of faith. Phil. 3, 7. The things that were vantage unto me, 8. 9 the same I counted loss for Christ his sake. Yea, doubtless, I think all things but loss for the excellent knowledge sake of Christ jesus my Lord, for whom I have counted all things loss, & do judge them to be dung, that I might win Christ, and might be found in him, that is, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ. What I pray could be more plainly said? Paul here compareth two righteousnesses together: one he saith is man's properly, the which he calleth the righteousness of the law, it is in deed the righteousness of man, as farforth as man doth endeavour to fulfil the same, although he can never perfectly fulfil the same; and it is also the righteousness of the law, because it is required of the law: the other he saith is of God, and is obtained by faith; it is of God, because God of mere grace imputeth it, and giveth it to man; and it is also through faith, for that it is obtained by faith, Rom. 10, 4. whereby Christ is thought to be the end of the law for righteousness unto every one that believeth. Which two righteousnesses he maketh so contrary, that together they can not stand. For he which by the works of the law seeketh the righteousness, whereby he may stand boldly in the presence of God, is void of the righteousness of faith: and contrariwise who so dependeth upon the righteousness of faith, doth not think at all that he is justified by the law. And although there is but one righteousness, which consisteth in the perfect obedience of the law: yet in respect of the divers manner of justification, it is said to be twofold. For he that dischargeth, and by his works fulfilleth the law, which thing Christ only hath done, is justified after one sort: and he, which of himself fulfilleth not the law, but believeth on Christ, who hath fulfilled the same, that the obedience of the law done by Christ may be imputed unto him for righteousness, that so he may have what the law requireth, even the righteousness of the law, yea and with righteousness life, is justified after another. So that in the manner of obtaining the righteousness of the law, the difference is. For he that doth the law, obtaineth righteousness one way; and he that believeth, another. And that mortal man can obtain the same by doing, but only by believing, Paul showeth at large, especially in his Epistles unto the Romans, Gal. & Ephesians, that marvel it is how men can be so froward, as to resist the manifest truth of God. Rom. 3, 28. What can be said more plainly? We conclude, that a man is justified by faith without the works of the law, To wit done of our parts? What more evidently? Gal. 2, 21. If righteousness be by the law, than Christ died without a cause. What more distinctly? Not of works, Ephes. 2, 8. 9 but through faith, it is the gift of God, lest any man should boast himself. Finally what more absolutely? Rom. 10, 4. Christ is the end of the law for righteousness unto every one that believeth, that is, Christ hath so fulfilled the law, that every one which believeth, is righteous through his obedience. Rom. 1, 16. Again, The Gospel is the power of God unto salvation to every one that believeth, 17. for the just shall live by faith. In this most manifest truth, rest we ourselves, & leave we their subtleties to Sophisters, wherein they both miserably entangle themselves, and curssedlie seduce others, that commit themselves to such schoolmasters. They which compound righteousness of faith and works together, Against the righteousness of faith and works together. as of the parts thereof, are better liked of the unlearned, especially of politic men ignorant of the gospel. But the error of these even by one place of Paul, as it were by a thunderbolt from heaven, Rom. 10, 3. we may overthrow. They being ignorant, saith he, of the righteousness of God, (that is of the righteousness of faith,) and going about to 'stablish their own righteousness, have not submitted themselves to the righteousness of God, that is, they are not capable of the righteousness of faith, who withal seek righteousness from the law. For Christ is the end, that is, the fulfilling and perfection of the law for righteousness unto every one that believeth. Faith then alone excludeth all merit, and all works of man from the causes of our justification before God; and dependeth upon Christ alone, who imputeth the obedience of the law to the believing man, that he may have that which the law requireth, to wit, righteousness; which thing this argument also of Paul in the 3. chap. unto the Galathians, doth evidently confirm in these words: Gal. 3, 11. 12. And, that no man is justified by the law in the sight of God, it is evident: for the just shall live by faith. And the law is not of faith: but the man that shall do those things, shall live in them. The arguments of the adversaries against the doctrine of justification. The adversaries now in alleging for their side against us, the Apostle james, vary not from their old wont. For neglecting the the most constant agreement of the whole scripture, and of all the saints, of Moses, the prophets, of Christ, and of the Apostles, they wrist a doubtful saying very subtlety against us. The true sense of S. james touching works. The sense whereof would they seek at the occasion, and end why it was written, they should find that james disputeth not of our justification before God, but of the declaration of our justification before men, and that against hypocrites, who by their false, and dead faith, or shadow of faith, did think themselves righteous; and yet in the mean while defiled themselves with all manner sins, and wickedness. Then, seeing that the word Faith is not taken in that sense of the Apostles Paul, and james, they do oppose themselves against the spirit of god, who out of their saying do seek contrarieties. They allege also other places, such as concern rewarding of good works; rendering to every man according to his deeds; the blessedness promised to the poor in spirit, to the meek, to peacemakers, to such as endure persecution etc. But all those, and the like sayings are not contrary to our judgement, if any will rightly distinguish between the causes, and effects of justification, & the qualities of the justified. For it is one thing to speak of the reward of obedience, and of the qualities of those who are already justified through faith; and another thing of the causes of the matter, that is of justification. Again it is one thing, to use the words of bernard, to speak of the causes of government, another of the way to the kingdom. Also it is one thing to speak of the essential principles of a thing, another of the principles of knowledge. But they object against us, as a strong buclar, the saying of Christ, Mat. 19, 17. If thou wilt enter into life, keep the commandments. That is, fulfil the law. I answer: Christ showed a most ready way unto life, even the keeping of the commandments, or fulfilling of the law. But for that the fault is in us, that we cannot fulfil the law, Rom. 10, 4. Christ is become the end of the law for righteousness unto every one that believeth. And this is it which the same Paul saith in another place, Rom. 3, 31. Through faith we establish the law, even because through belief we obtain that which the law requireth, namely righteousness. The gift which we said is conjoined with the faith of remission of sins, Gift. is the giving of the holy Ghost, whereby the man justified only by faith, is regenerated, or sanctified, that is, is mortified, & quickened, and becometh a new man, purposing thence-forwarde, as much as in him is, to order his life according to the rule of God's word. So that this gift, is the cause and beginning of a new life, Luk. 1, 74. and obedience. For we are not justified freely by faith, to the end we should henceforth live to sin, but that delivered from sin, 75. we should serve God, in righteousness, and holiness, all the days of our life. For Zacharias in his song maketh this to be the end of the knowledge of salvation concerning the remission of sins, through the tender mercy of our God. This end of justification Paul setteth in the 6. unto the Romans, where by most evident arguments he showeth that sanctification is joined with justification. And thus much briefly touching the grace of justification, and of the gift of sanctification, the which are linked with the faith of remission of sins: and can no more be severed from the same, than may heat from fire, or the beam from the sun. Whereby it is apparent that the Papists offer us great injury in saying, that we do abolish good works, and lose that bridles to men, because we say that by faith alone we are justified. For they mark not how we do put a difference between the proper benefit of Christ, and our duty which is joined with faith. But of justification, God willing, we will speak more at large in the exposition of the last verse of this Psalm, the sundry sorts of testimonies which are commonly handled in this controversy, being distinguished. The third place in the application of Christ we ascribed to the sacramentses, 3. How by the sacraments we may apply the sacrifice of Christ to ourselves. which not only do offer the merits of Christ, the priest, as the word doth: but also as seals do assure them unto us, if so be the merits of Christ be retained fast in the hearts through faith. For as without faith the word doth not apply the merits of Christ: so without faith (I speak of the elder sort) the sacraments do no good. The sacraments which Christ hath commended to his Church be two, Two, & no ●●oe sacraments. to wit, Baptism, & the Lords supper: whereof baptism is a sacrament of the entrance into Christianity, Baptism why but once ministered to man, & what i● signifieth. & therefore is but once taken, as Christ died but once for us. For as baptism is an effectual token of the death, burial, and resurrection of Christ: so is it a sacrament of the covenant, which God entereth-into with the baptised, touching the purging of sins, and our reconciliation through Christ; so is it also a sign of repentance, and of the cross, and a testimony of the resurrection to come. And the Lord his supper is a sacrament of the confirmation and conservation of Christianity; The L. Supper what is signifieth; why often received. yea and a remembrance of the covenant established through the blood of Christ. Furthermore it is the meat whereby we are spiritually nourished in the body of Christ, & therefore often it ought to be received. The sum of all is this, that the sacrament of the new testament is both an external sign of the covenant concerning our free justification before God through the sacrifice of Christ; and also a testifying, and confirmation of the faith, & righteousness of God's people to him ward. CHAP. 40. Of the perpetual use of the sacrifice of Christ both in the conscience; in the whole course of our life; and at the hour of death. AND although the use of the sacrifice of Christ, is well nigh seen in the application: yet the efficacy and power thereof is more apparent, when the knowledge is reduced unto practice as it were. This practice hath place in the conscience of every man; in the whole course of life; & at the agony of death. The conscience of each man is stricken sore with a deadly wound, The conscience healed by the sacrifice of Christ. until it be healed by the application of physic, with Christ alone the Physician doth minister by his word & spirit. Mar. 2. 17. In which respect he calleth himself the Physician of souls. So that when the conscience is stricken with the remembrance of sin, it must be healed by the faith of Christ his sacrifice: which if it be lively; it be sprinckeleth the conscience with the most comfortable balm of the holy spirit, wherewithal it is healed, & made quiet, so that now it is jocund, and merry, and rejoiceth as it were in the cross of Christ, whereas before it was troubled and greatly vexed. Whence proceedeth that saying of the triumphing conscience in Bernard: Of the remission of sins, saith he, I have an undoubted argument, even the passion of Christ. For the voice of his blood crieth more shrilly, than did the blood of Habel, crying in the hearts of the elect, the forgiveness of all sins. For he was betrayed for our offences. And no doubt, his death is of more power, and more effectual to help us, than our sins to hurt us. Such à conscience is neither broken with the threats of the law, (for it knoweth how it is not under the law, but under grace;) nor yieldeth to the suggestions of satan (for it knoweth, how the Prince of this world is already condemned;) nor is moved with the arguments of reason (for it knoweth the power of him which hath promised, and therefore glorifieth him. Phillip 3, 20. ) To conclude it resteth quietly in Christ, 21. looking for a full redemption through the coming of the Son of God, who shall change our vile body, that it may be fashioned like unto his glorious body for evermore. Whence this same confidence of the healed and quiet conscience doth arise, the epistle unto the Hebrews teacheth, where it is said, We are assured that we have a good conscience in all things, Heb. 13, 18. desiring to live honestly. Therefore as the cause & foundation of a good conscience, is not our own worthiness (for by nature we are sinners, and unworthy;) nor merits (for of ourselves we deserve nothing but death; isaiah. 64, 6. ) nor any virtue of our own (for all our righteousness is as filthy clouts) but even mere faith in Christ which purgeth it by his blood from dead works, through whom we have peace with God: Heb. 9, 14. So the purpose of the same is in all things, Rom. 5, 1. with all men, and in all actions to walk uprightly, namely by declining from that which is evil, and doing that which is good. For continually it thinketh upon a new life in jesus Christ; it always detesteth the coat defiled of the flesh; and evermore delighteth in that white garment which in Baptism is put on. Gal. 3, 17. For all we that are baptised into Christ, have put on Christ. Which thing David in the spirit did behold, when he said, Wash me, Psal. 51, 7. and I shall be whiter than snow, to wit, through the ornament of righteousness of the Messiah, as with a most white garment, being first purged from sin through his blood. Of this faith and conscience that sin is blotted-out, ariseth a care of well-doing in David, according to that, Psal. 119, 112. I have applied mine heart to fulfil thy statutes alway, even unto the end. And Paul saith, 1. Tim. 1, 18. 19 Fight a good fight, having faith & a good conscience. In the whole course of this life, we may behold a goodly, and an especial use of the sacrifice of Christ, not only in adversity, but also in prosperity. In adversity there is none so good à remedy as the sacrifice of Christ. For as adversity doth put thee in mind of thy sin, either lurking, or manifest: so the sacrifice of Christ apprehended by faith, doth certify thy conscience both of the forgiveness of sins, whereof ariseth spiritual comfort in all affliction; and also of the conformity of the elect with the son of God. For so it hath pleased the wisdom of God, that he will have his elect like to his son, but in the cross, and also in glory. 2. Tim. 2, 12 And this Paul affirmeth, saying, If we suffer with him, we shall also reign with him. Hitherto also maketh the imitation of Christ his example in the cross, which Peter commendeth unto us in these words: 1. Pet. 2, 21. Christ suffered for us, leaving us an ensample that we should follow his steps. Read mine annotations upon the 2. chapter of the first epistle of Peter. In prosperity there is more danger. For albeit adversity do bring-done many: yet prosperity doth puffe-up more. According to this of the Poet, The minds of man through prosperity wax wanton oftentimes; The mind of a godly wise man in prosperity. Again, The mind liftedup through prosperity, remembreth neither death, nor what may hap, nor any measure at al. What then shall a godly man do in this case? Four things he shall do. First let him way with himself the things which are called prosperous in this world; and consider what they are in themselves; secondarily, let him think what a perilous thing it is to enjoy prosperity, if the mind be not godly disposed; thirdly, let him compare all the commodities of this world, with the blessedness to come, which Christ hath purchased for us by his death; and last of all, let him advisedly consider, whether it be more behoveful to enjoy prosperity of this life with hazard of the soul, than to renounce them, if occasion serve, for Christ his sake. Therefore seeing our flesh is ticled, & like a wild horse beginneth to winch by prosperity, let a godly man think with himself, first, how uncertain, brittle, mortal, temporal, fleeting, & transitory the prosperity of this world is, which many enjoying at their hearts desire, be for all that in very deed most miserable: secondly, let him think that it hath more deceit than pleasure. For the pleasure which ariseth thereof, is like a serpent murdering the soul; counseling proudly and va●elie; even the spirit of covetousness, and gluttony. This serpent lurking in the most secret corners of the mind, seeketh not but even destruction. Whereby it is apparent that prosperity doth more hurt the mind, than doth adversity the body. thirdly, let a godly man think with himself that so great odds there is between the felicity which Christ hath purchased for his beloved, and the prosperity of this world; as is between a minute of an hour, and eternity, between death and life, between misery and happiness. For as the prosperity of this life, dependeth upon a reed: so the happiness promised in Christ is upholden by the everlasting truth of God, that it is unpossible that they should be deceived of their hope, which continue in the fear of God unto their lives end. fourthly, of these things let a godly man gather, how it is a much better, and blessed thing to renounce worldly goods, as far as godly & christianity they stand not according to God's word, than for them to bring the soul into the danger of damnation. To conclude that we be neither puffed-up, nor carried-quite from God by prosperity, there is no such thing, as to call into mind the humiliation of the son of God upon the cross, who therefore was humbled, that he might exalt us, if so be we do humble ourselves under the mighty hand of God, and are not ashamed of the cross of Christ. 1. Pet. 5, 6. For whosoever exalteth himself, shall be brought low, and he that humbleth himself, Luke 14, 11. shall be exalted. We are therefore to take special heed, lest our flesh through prosperous success of things, do deceive and kill us being taken with a certain bait. For that serpent which beguiled Eva of his subtlety, snatcheth every occasion to withdraw us from Christ, 1. Cor. 1, 26. and setteth upon the principal part of man, to destroy it with prosperity. And therefore saith Paul, Brethren you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called. For to the destruction of man sathan abuseth these three things, namely wisdom, power, and nobility, (of which springeth both the pleasure of the body, and the pride of mind,) which if the foolish once get, they think themselves happy and blessed men. So then against this tentation oppose the cross of Christ, without which all wisdom is but mere foolishness; all might is but weakness; all nobility is but ignominy; and all pleasure is but the food of death. For all these mixed with too much bitterness, have an end with this life. If therefore thou wouldst have true wisdom, Col. 2, 3. true might, true nobility, true pleasure and glory, seek them in Christ alone, & thou shalt find, in whom are hid all the treasures of celestial rests. To conclude, at the point of death, the sight of the priest Christ with his sacrifice taketh away all fear of death; and maketh a man no more to dread death than a sweet sleep. Whereof it is that a godly man desireth death even as a passage out of these miseries unto everlasting life. Then shall he find the saying of Christ to be true, john. 8, 52. If a man keep my word, he shall never taste death. Hence proceedeth that willingness in many of the Martyrs, who had in mind Christ not only that died, but also that did rise again, by whose power we shall be raised unto immortality; and our souls in the mean space, even until the day of the last judgement shall possess the joys of heaven with the chaste spirits, and then joined to their bodies shall enjoy the sight of God, & immortal glory for ever and ever. And therefore it is not without just cause, reve. 14, 13 said both in the Revelation, Blessed are the dead which die in the Lord; and also by David, Psa. 116, 15 Precious in the sight of the Lord is the death of his saints. Thus hitherto we have spoken concerning the propitiatory sacrifice of Christians, & of such things as do seem to make for the plane declaration of the same: now we are briefly to speak of the other sacrifice of Christians, which they call Euchatistical. CHAP. 41. 1. Of the Priests of the new Testament, how they be consecrated; 2. the covenant between God, and them; 3. The excellency of the Priesthood; 4. What is Eucharistical sacrifice; 5. Why so called; 6. The kinds thereof; 7. Ministers of the Gospel, why and how Priests. THE Apostle Peter applied to such as do convert both from the jews and the Gentiles, Exod. 19, 5. the promise of the Lord which is in the 19 of Exodus, to this purpose: If ye will hear my voice in deed, and keep my covenant, than ye shall be my chief treasure, above all people, though all the earth be mine. 9. Ye shallbe also unto me à kingdom of Priests, and an holy nation, a peculiar people, that ye may shew-forth the virtues of him that hath called you out of darkness into his marvelous light. Out of these words, to omit other places, it is manifest, that all Christians be Priests to offer sacrifices of thanksgiving and praise unto God. first therefore it is to be noted, Ephes. 2, 3. that as by nature we be sinners, and the children of wrath: So by our own strength, worthiness, and merits we can challenge nothing at God's hand. And therefore, as by that only sacrifice of Christ, we be reconciled: so of his goodness we enter into the order of priests, and are consecrated to him for to dedicate ourselves, and all ours unto the glory of God. This our inauguration into the priesthood, How Christians are made priests. because it is merlie spiritual & internal, is wrought by a secret manner, how it may be declared, after a sort by comparing the truth unto the shadow. As than they which were to be made priests out of the tribe of Levi, did first of all wash their bodies with water; secondly, put upon them the garments appointed of God; thirdly did anoint their heads; and fourthly filled their hands: so they which shall be priests in the new Testament be spiritual ordained. For first the high priest even Christ, doth wash them both with water and blood; Ephes. 5, 26. He cleanseth us, saith Paul, by the washing of water through the word, (to wit, of God instituting, & ordaining baptism:) & joh. in the Revelation saith, He hath loved us, Revel. 1, 5. 6. and washed us from our sins in his blood, and made us kings and Priests unto God even his father. secondly, the same Christ adorneth us with spiritual garments, much whiter and cleaner than those Levitical garments. Rom. 6, 3. For so Paul saith: Alyee that are baptised into Christ, have put-on Christ. And having him upon us, Gal. 3, 27. we seem white, that is righteous and holy in the sight of God. Of this apparel the Psalm meaneth, where it is said, Psal. 132, 9 Let thy priests be clothed with righteousness, and let thy saints rejoice. thirdly they are anointed not with material, & fleeting oil, as Levitical priests, but with inward, spiritual and immortal. 2. Cor. 1, 21. Whereof Paul speaketh, saying, It is God who establisheth us with you in Christ, 22. & hath anointed us. Who hath also sealed us, and hath given the earnest of the spirit in our hearts. Of this ointment wherewith Christ anointeth us, we be called Christians, and Priests, & Kings, and Prophets. marvelous is the force of this spiritual unction. For as the nature of the oil, wherewithal the Priests of the old Law were anointed, is to shine and to burn: so the holy Spirit, whereby we are anointed for Priests, both lighteneth our minds, and setteth our hearts on fire; that both the mind may understand what is good, and behooveful, and the heart zealously covet after the same. And this cometh to pass, when through faith conceived by the preaching of the word, we be ravished wholly with admiration of the great mercy of God, who hath called us out of darkness into his marvelous light. 1. Pet. 2, 9 Last of all, they fill their hands, that is, they show themselves ready to offer unto the Lord. For now they are no more their own men, but consecrated to God they surcease to live, and they dedicate all the actions of their life unto the service of God. And being thus ordained, The covenant between God and Christians Priests. we have a certain covenant also concluded between God and us; what that is I will show out of the words of Malachi: The words of the Prophet are these, My covenant was with him of life and peace, and I gave him fear, Mal. 2, 5. and he feared me, and was afraid before my name. 6. The law of truth was in his mouth, and there was none iniquity found in his lips; he walked with me in peace and equity, and did turn many away from iniquity. 7. For the priests lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts. And although the Prophet here speaketh of the Levitical priests: yet it is fitly applied also to all Christians, who are in the sight of God, much more excellent priests, being royal, than were the Levitical. Out of which words of the Prophet, the form of the covenant may thus be made. As the Lord promiseth life and peace: so doth he require also fear through faith. For as in all covenants there is à mutual obligation: so here too God promiseth peace and life, which two things are opposed against the wrath of God, and everlasting death. But the parts of the covenant, in respect of ourselves are many in this place, Paries of the covenant between God and Christian Priests. which naturally do hang together. The first whereof is a sincere fear of God springing of Faith, which the Prophet meaneth when he saith: The beginning of wisdom is the fear of the Lord. Psa. 111. 10. Again, The holy fear of the Lord endureth for ever. The second the law of truth in his mouth, that is true, holy, & sound doctrine. And although eùerie Christian màie not teach publicly: yet is it necessary that all Christians do both know, and confess too the doctrine of Christ. The third; and there is none iniquity found in his lips, that is, he shunneth false and forged doctrine, yea and abhorreth as the pestilence whatsoever cometh not from the mouth of the Lord. And therefore Christ saith to all: Beware of false Prophets. Matt. 7, 15. The fourth, He walked in peace and equity, that is, he studied to order his life according to the rule of my justice, by keeping peace, and equity with his neighbours. And this part of the covenant Christ also and the Apostles do apply to all Christians. The fift, He turned many away from iniquity, to wit both by word, by deed, & by example, & this every man will grant all Christians ought to do. To conclude, as God promiseth life and peace: so we are bound again to him through faith and obedience. Moreover with the priesthood of Christians many things are joined, which make much for the knowledge of the dignity, and excellency thereof. But the special things are which Peter numbreth-up, to wit, that Christians are, 1. Pet. 2, 5. a spiritual house, a holy, and a royal Priesthood, 9 a chosen generation, an holy nation, a peculiar people, and that which passeth all, Rom. 9, 26. that they are, and be called the children of the living God. Of this excellent dignity of Christians, john 1, 12. john speaketh, when he saith, To them that believe in his name, he gave power to be the sons of God. Which sentence is both truly and elegantly brought into these Verses, by Nonnus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That is, to express them in a manner word for word: One happy state of heavenly bliss to all gave he; That sons of everlasting God, they might called be. This honour which none sufficiently can commend, ought both to reclaim us from all filthiness unseemly for the temple of God, unseemly for royal priests, unseemly for a chosen generation, for an holy nation unseemly, unseemly for the peculiar people, and sons of God; and to provoke us also unto the service of God, & continually to offer acceptable sacrifice to God, through jesus Christ. For of right our consecration into the priesthood of Christ doth require the same. Because we are priests to offer sacrifices, not propitiatory, which belonged only to jesus Christ the high priest; but Eucharistical, and those perpetual. Wherefore, as the Levites at certain days, & appointed hours did offer according unto the Law of Moses, and after waited until their turn came, after the Ecclesiastical ordinance of David: So are not Christian priests to intermit sacrifice, but continually, and without ceasing they must have full hands, and offer continual sacrifice unto the Lord. What is Eucharistical sacrifice? Eucharistical sacrifice what; The Eucharistical sacrifice of Christians is every action, and passion commanded of God, separated from the profane actions and passions of the world through saith, wherewithal as seasoned with salt, it is inflamed and sanctified by the holy Ghost, as by fire from heaven, and through the merit of Christ is accepted of God into glory through the same jesus Christ. And this is called an Eucharistical sacrifice from the proper end thereof; because it is an oblation of our thankfulness. For being reconciled to God, through the propitiatory sacrifice of Christ, we offer to him our obedience, we honour, & praise him, and continually give him thanks. For Christ being apprehended by faith, giveth the holy Ghost, which createth a new heart within us, and a willing mind, whereby we offer this our gratefulness to God. Now it is necessary that we consider why our obedience is called a sacrifice. For the opening of this phrase will notably stir us up unto the study of obedience. The works of Christians why called a sacrifice. So then the works of Christians are called sacrifices by a certain relation unto the sacrifices of the old jews. For as they were commanded from heaven to the Priests, were chosen, applied, sanctified, and accepted: so in our sacrifices it is necessary that there be à commandement, à choice, an application, a sanctification, and that they be accepted of God. In the old law it was not lawful to offer a sow, or any unclean beast by the law but only such as were clean according to the law: So the works that Christians should offer, must not be unclean, that is either forbidden by the word of God, or hypocritical, or superstitious; but such as GOD commandeth. Therefore the Lord saith by the Prophet: Walk in my statutes. secondly, as the clean lamb which should be offered, was separated from the rest of the flock: So by faith our works are to be separated from the like works of profane people. The Pharisee gave alms, so did Cornelius the Courtier: yet was the Pharisees alms unclean, & the courtiers clean, because through faith it was separated from the alms of the Pharisee. thirdly, as the ceremonial sacrifice was applied to the altar by the hand of the priest being laid thereupon: so our works shall be applied to the altar through Christ, by whose handling they are sanctified. fourthly, as those old sacrifices were consumed with fire from heaven and sanctified, and so accepted: so our sacrifices through the merit of Christ, inflamed by the holy Ghost, are sanctified with fire from heaven, and are accepted through Christ, as Peter saith. For seeing all our own obedience is unperfect, & in every work we offend partly by omitting somewhat, partly by doing more than we ought (for at no time our obedience is perfect, and full) it cannot be that our sacrifices of themselves should please God. Wherefore as through the merit of Christ they are sanctified: so also through Christ, as Peter saith, they are acceptable. For Christ maketh our obedience grateful, and deserveth, that our obedience both in the cross, & also in the law of sacrifice is commended. So that our sacrifices please not in respect of any excellency of merit, but through Christ, in whom God weigheth our works, that he may accept them as most worthy sacrifices. For as the faulty sacrifice of the old people, which came to the altar through error, & touched the altar, was not changed for a better, but was taken as purged, and holy by reason it had touched the holy place: so our works, albeit they are very faulty, yet become they clean, and apt for holy sacrifice, and acceptable to GOD through touching our altar Christ, who through faith is touched. And although the sum of the doctrine of the Christians sacrifices may be understood, by that which is spoken: yet to make it the more evident, we will more particularly entreat of them, that it may appear how they agree together, and follow each of other. Among the sacrifices of Christians in the first place, Kinds of Eucharistical sacrifices. is the offering of ourselves, which is done in Baptism, and answereth to the washing which was used at the consecration of Levitical Priests. 1. We offer sacrifice as Baptism. For through baptism we are visibly, and sacramentalie severed from the profane world, applied to God, laid upon the altar jesus Christ, & sanctified both by renouncing the devil and all his works, & by promising due obedience unto God for the advancement of his glory. In the second place of the elder sort, 2. Christians do offer sacrifice when they daily crucify their wicked affections. there is required a continual, and perpetual oblation as it were, whereby we offer ourselves wholly, and all that we have, unto God. Of this sacrifice speaketh Paul, where he saith, I beseech you brethren, by the mercies of God, that ye give-up your bodies a living sacrifice, Rom. 13, 1. holy, and acceptable unto God, which is your reasonable serving of God; and fashion not yourselves like unto this world, but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, acceptable, and perfect. In these words Paul doth notably express what it was that shadowed the sacrifices of the old law. For as the burnt-sacrifices did wholly savour of the holy fire: so our minds must be wholly inflamed by the holy Ghost, which is the heavenly fire; that both whatsoever is of the flesh, may by little and little be consumed, and be brought unto dead ashes, as it were, and that which is spiritual and of the mind, may be made truly spiritual and heavenly, through the force of that celestial fire. A shadow whereof was the prohibition to eat pork and the killing beasts▪ For as pork betokeneth uncleanness, from which we must abstain; and beasts killed did signify that beastly affections should be killed: So the mind and will must be renewed, that it may allow, choose, and do such things as please God. And because all sacrifices of Christians ought to be seasoned by faith as with salt, and laid upon the altar, which is Christ, therefore Paul being justified through faith, commendeth this kind of sacrifice. Here would be noted how fitly the name of sacrifice agreeth hereunto, and how aptly Paul doth apply the same. First he requireth that we separat ourselves through faith from the profane gentiles, Rom. 12, 2. when he saith; Fashion not yourselves like unto this world; secondly he will have us to be applied to god, when he saith, But be ye changed by the renewing of your mind, which change is made through the spirit of regeneration; thirdly, he will have us to give up ourselves a living sacrifice upon our only Altar, which is Christ. For as in the earthly jerusalem there was only but one Altar for Sacrifices: So likewise in the heavenly there is but one, upon which we do offer, when we depend upon the merit of Christ that our Sacrifice may be holy, and acceptable unto GOD, which we said was to have the fourth place in our Sacrifices. But what is the cause why GOD requreth this kind of Sacrifice at our hands? It is necessary that as sin made us mortal, so we likewise slay sin, by the virtue of Christ his death, yea, and kill wicked affections in ourselves. For if Christ on our behalf would so do▪ how much more are we bound for his sake willingly to offer this Sacrifice? Rom. 6, 10. In that he died, saith the Apostle, He died once to sin: but in that he liveth, 11. he liveth to God. Likewise think ye also, that ye are dead to sin, but are alive to GOD in jesus Christ our LORD. This death of sin is called of Christ, Luk. 9, 23. A denying of ourselves; of Paul, A Sacrifice. Rom. 12, 1. How necessary now this kind of Sacrifice is, Christ showeth in saying, Luk. 9, 23. If any man will come after me, let him deny himself, and take up his Cross daily, and follow me. The third place among the Sacrifices of Christians I ascribe unto the Sacrifice of praise: 3. Christiā● do offer sacrifice when they praise God. which ought not to be separated from the former. Of this mention is made in the Psalm: Psal. 50, 23▪ 14. He that offereth praise, shall glorify me; Again, Offer unto GOD praise. And the Prophet Hosea, Hos. 14, 3. We will render the calves of our lips. Then we do offer the Sacrifice of praise, when we acknowledge God to be the fountain of all good things; and when by our confession we praise and glorify him. By which kind of Sacrifice the flesh is bereaved of all glory of desert, wisdom, righteousness, power, etc. and it is ascribed to God alone. Which is then rightly offered when through faith that praise is separated from the praise of the Pharisee, and through the same faith is brought unto GOD, and laid upon our Altar, that is, dependeth upon the merit of Christ; whereby it is acceptable and grateful to God. A part of this sacrifice I made confession of the faith, especially in the time of persecution, which confession is necessary in four respects. Confession of the faith in the time of persecution, why necessary; First, that God may be honoured; secondly, that the truth may be defended; thirdly, that the godly may be confirmed; lastly, that the wicked through the constancy of Christians may be converted, and saved. For these causes Paul saith, Rom. 10, 10. That with the mouth confession is made unto salvation. In the fourth place set we the sacrifice of prayer; 4. Christians do sacrifice when they pray. which was signified by the perfume of the old Law, as David interpreteth it, when he saith: Psal. 14, 2. Let my prayer be directed in thy sight as incense; and the lifting-up of my hands, as an evening sacrifice. Revel. 5, 8. And john in the Revelation; The Elders had seven phials full of odours, which are the prayers of the Saints. Mich. 6, 6. And the Prophet Micheas doth say, Wherewith shall I come before the Lord? 8. and, He will that thou humble thy knee. Prayer then made in the knowledge, and faith of the Son of God, is said to be a sacrifice more sweet than any incense. The name of sacrifice doth therefore agree to the prayer of Christians, because through faith it is separated from the prayers both of jews, Turks, and other profane people; and by the same it is brought, and presented before God, and laidupon the altar Christ, while it dependeth upon his merit, and is set on fire by an ardent affection of the holy Ghost. Whereby it is acceptable before God, and hearkened-unto. In the fift place followeth the sacrifice of repentance. 5. Christians do offer sacrifice to God when they repent unfeignedly. For seeing the Saints do daily offend, they have need daily to repent, whereby they both acknowledge their own faults; and flee-backe through faith unto their propitiation; and endeavour afterward to keep themselves from all pollution of wickedness. So David having committed adultery, did unfeignedly repent, & offered to God the sacrifice of a contrite spirit, Psal. 51, 17. and of an humbled mind. For so he saith: The sacrifices of God are a contrite spirit; a contrite and a broken heart, O God, thou wilt not despise. Isai. 57, 15. And in Isaiah the Lord saith; I dwell with him that is of a contrite and humble spirit. Again, Isai. 66▪ 2, To him will I look, even to him that is poor, and of a country spirit, and trembleth at my words. This contrition, and this humiliation I take to be inward, namely when we are truly touched with the sense of sin, and unfeignedly are humbled under the mighty hand of God, who threateneth everlasting wrath, and malediction for our sins. This power of the word of God jeremiah the Prophet, showeth by a double comparison, in these words: Is not my word like a fire, saith the Lord; and like an hammer, jere. 23, 29. that breaketh the stone? Moreover, this contrition of the heart, and this humiliation is then an holy sacrifice to the honour of God, when through faith it is separated from worldly sorrow, such as cain's, Achitophel's, and judas was, and when by the same faith it is laid upon the altar Christ, by whose merit it is sanctified, and accepted, as we see in David. For he in the midst of all his vexations of mind, ran unto the mercy of God, and believed how his sin was pardoned through the sacrifice of Christ. This kind of sacrifice proposeth plentiful store of comfort before the eyes of miserable sinners, which are grieved with the heavy burden of their sins. For when it telleth the sinner that a contrite and a sorrowful heart is in the nostrils of God as a sacrifice of sweet incense, it evidently showeth both that our repentance pleaseth God; and that GOD earnestly requireth the same; and that he will also receive such as unfeignedly repent into favour again. Let us therefore beware that with Cain we say not, Mine iniquity is greater than God's mercy: but with Augustine rather, Thou liest Cain; for greater is God's mercy, than the iniquity of all sinners. And therefore let us offer unto God the sacrifice of a contrite and broken heart, contrite with the hammer of the Law; broken under the mighty hand of GOD; and let us believe that God for his Christ's sake doth truly pardon such as by true repentance forsake their sins. Let the sixth kind of sacrifice be obedience in the cross, 6. Christians do sacrifice, when they suffer affliction patiently. and in every outward affliction. This obedience is likewise adorned with the name of sacrifice, that we may know how God liketh very well thereof. For, as the obedience of Christ in the cross was à grateful sacrifice to God: so our obedience in all troubles pleaseth God, not for itself, but in respect of faith, whereby it is severed from the punishments of the ungodly, is laid upon the altar Christ, through touching of whom, it is sanctified, and accepted of God. So job separateth his affliction through faith from the afflictions of the wicked world, and presenteth it before God▪ and burneth it upon the altar Christ; while he dependeth upon the merit Christ, which he testifieth he did, in these words; job. 19, 25. I am sure that my Redeemer liveth, which were the words of Faith, whereby jobs obedience v●der the cross was seasoned as with salt. The seventh sacrifice of Christians, 7. The seventh sacrifice of Christians, righteousness in conversation. may be of righteousness, according to that: Offer the sacrifice of righteousness. By righteousness I understand both general, and particular righteousness, whereby the public welfare is sought. Psal. 4, 5. The Lord preferreth mercy before the sacrifices of the old law, when he saith: I desired mercy, Hos 6, 6. and not sacrifice. And in the Epistle unto the hebrews; Heb 13, 16. To do good, and to distribute forget not: for with such sacrifices, God is pleased. Under this kind the chastity of joseph is comprehended. For joseph his chastity through faith, differeth from the chastity of Zenocrates, and through the same, he bringeth it before GOD, and seasoned with the salt of faith, he putteth it upon the altar Christ: whereby it is both sanctified, and accepted of God, and adorned with great rewards. The sacrifice of each man's calling occupieth the eight place. The 8. sacrifice of Christians. For when the lawful calling of every man is zealously exercised, through faith unto the glory of GOD, and profit of mankind, it is a piece of justice, which God vouchsafeth the name of sacrifice. Scipio fighteth for his country, and also David fighteth for his country: but David's wars enjoined him of God, differ from the wars of Scipio; and for the Messiahs sake promised, he believeth his warlike pains are grateful, and acceptable to God. Beside the above numbered kinds of sacrifices, which are common to all Christians, of what state or degree soever they be, there is one more peculiar to the Ministers of the Gospel. Whereof Paul speaketh after this manner: Rom. 15, 15 Grace is given me of God, that I should be the minister of jesus Christ, 16. toward the Gentiles, ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the holy Ghost. Here Paul alluding unto the mysteries which were ministered by the Levitical Priests, saith, he doth minister the Gospel of God, that is, doth make himself a Priest in the ministery of the Gospel, while he bringeth the hearers of the Gospel, from the wickedness of the world, maketh them to obey the will of God, layeth them upon the altar Christ, by whose blood they be purified, by whose obedience justified, and by whose spirit they are sanctified, that their sacrifice may be acceptable to God through jesus Christ. Now seeing the like reason is of all the ministers of the Gospel, and the same end, namely to bring men unto Christ, having renounced the ungodliness of the world, that through the holy spirit they may be sanctified, to the end their oblation may be holy and accepted of God through Christ, it is manifest that they may fitly be called Priests, by which title both they themselves are put in mind of the dignity of their ministery, of the efficacy of the word, and of the courage of mind & constancy that is required in so great a place; and the hearers to receive much comfort, while they perceive that their obedience toward the Gospel is set forth with the title of sacrifice. Whereby we may understand how grateful the conversion of sinners, The ministers of the Gospel how and when priests. is before God. As often therefore as the ministers of the Gospel through sound doctrine either do convert Infidels unto Christ, or revoke such as go astray, or lift up those which were fallen, or convince the obstinate, or finally awake such as are secure and sluggish, they do the office of gods priests, and may rightly be called the priests of God. Who as the Levitical priests under one high priest, so they under one Christ, the only propitiatory sacrifice, do solemnize the holy mysteries, teaching the Gospel of Christ. But then & not afore deserve they this honourable title, when both by sound doctrine and holy conversation they set upon the kingdom of Satan, and build up of the temple of God▪ For it belongeth unto the ministers of God not only by words to teach, but also by good works to give light unto others, that thereby, namely through sincerity of doctrine, and innocency of life, as it were by two torches, they may conduct men out of the kingdom of darkness into the kingdom of light. So that they are, as to teach the truth of the gospel by words, so to express the same by their lives, that outwarlie men may behold that with their eyes in example, which by voice is uttered for the edification of their minds. For when they teach truly, but live wickedly, they become guilty of most horrible sins. For they bring the gospel into contempt with the adversaries of the same; they make but à mock at Christ; they condemn themselves while they teach others; they overthrow themselves, while they do comfort others, they slay themselves, while they threaten others; and finally whereas they should be examples to the flock, 1. Pet. 5, 3. they infect them with most contagious diseases. I overpass here that most bitter reprehension in the 50. Psalm, whereby the Lord himself doth sharply take-up these profane teachers; the words be these: Psal. 50, 16 But unto the wicked said God, what hast thou to do to declare mine ordinances, that thou shouldest take my covenants in thy mouth, 17 seeing thou hatest to be reform, and hast cast my words behind thee? Wherefore let both such as have taken upon them this holy calling, & such also as in time to come are to be called thereunto, consider, what a great account they shall render to God, if, forgetting the honour wherewithal God hath adorned them, they discharge not their office faithfully, both by teaching sincerely, and living virtuously: contrariwise, what great and most ample rewards God will impart upon them, if with that zeal, & godliness, which God requireth of them, they do their duties as Daniel writeth, They that be wise, 1 Dan. 12. 3. shall shine as the brightness of the firmament; and they that turn many unto righteousness, shall shine as the stars for ever and ever. Proceed we now. CHAP. 42. 1. Of true happiness, what it is; 2. The steps thereunto; 3. Where the souls are, being separated from the bodies, and the happy state of the life to come; 4. Against the vain imaginations of the Philosophers, concerning the true happiness; 5. Who dwell in the House of God; 6. How God is served in his House; 7. The perpetuity of the same; 8. With the use of the 4. verse. The fourth verse. BLESSED ARE THEY WHICH DWELL IN THINE HOUSE, FOR EVER AND EVER THEY WILL PRAISE THEE. THis verse teacheth us three things. The sum of this verse. First how the Church of God, is happy & blessed; secondly, what special service God requireth of the Church; thirdly, that the Church is immortal, and shall everlastingly continue, which agreeth with the first verse. And because above upon the first verse we have spoken of the House of God (which is the Church) I will not in this place discourse thereof at large. But because this verse maketh mention of Blessedness, which thing man through the instinct of nature desireth (and is called of the Philosophers with one consent eudaimonia, & of divines sometime felicity, and sometime blessedness, I think it good in this place to speak somewhat touching the true felicity of man: for which he was both at the first created, and afterward redeemed. And this is evidently to be seen both by our creation after the Image of our God, and also by the restoring of that same Image through Christ. And although all men do grant, that the end of man's nature, is to attain a perfect state, which being attained, it is judged perfect and blessed: yet foully have divers Philosophers erred in defining this perfect state of man, wherein the true felicity doth consist. So that divers and manifold are the opinions of the Philosophers thereabout: all which Plato's only excepted, shall come to nothing, when we have set down the true definition of happiness, & shown for what thing chiefly man is borne. Forasmuch as a miserable man and a blessed are contrary, Who truly happy. it cannot be doubted, but he rightly and truly may be called happy, who is not only without all sense of trouble, and sorrow, and dreadeth none evil to come, but also which doth so abound with store of all good things, that he can desire no more, being sure perpetually to possess the good things wherewith he doth abound. This is the definition of absolute and perfect happiness: now whoso bindeth himself with a right course to attain the same, is called happy, in respect of the event. By which definition it appeareth, God principally and through himself happy. how God principally and indeed through himself, is happy. For, as he through himself is subject to no misery at all, and void of all fear of evil: so he aboundeth with all good things. (for he is even goodness itself) and dreadeth no change. secondarily, because God hath fashioned man after his own image, his will is that man should be blessed through participation of his blessedness. For, as the principal & chief beauty of a godly body is in the lively, and true face indeed; and next in the image and picture which doth represent the body: So man's nature, which is the image and portraiture of supernal happiness, is then happy indeed, when it enjoyeth the possession of this happiness; which doubtless is not frail, fleeting, or temporary, but of continuance, perpetual, and everlasting. Wherefore one may rightly define that to be the end of man, End of man what. which maketh him perfect & blessed. The conditions of which end are divers, as that it is proper to man; that it belongeth to all men that beside the same nothing is to be desired; that it is void of all trouble; that it is eternal; and need not be feared that it can be taken away. Now that the true blessedness of man consisteth in this end, it is manifest out of the word of God, which doth testify how man was created after the image of God, & placed in Paradise. Which thing may be seen also in the natural appetite of every man. For as Cicero saith, fall of man. we all would be blessed. But because our first parents through their free will did sin, yielding to the suggestions of Satan, in them and with them we fell from this state of happiness. For as the Prophet saith, Our iniquities have separated between us and our God. So that through sin we are become of blessed extremely miserable, & so blind, that of ourselves we can neither see, nor understand the perfect state of man's nature for which it was created. And hereof sprang so many opinions of the blind Philosophers touching the true happiness, in all ages. Wherefore God, of his infinite goodness, taking pity upon us, sent his Son the very image of his own substance, that through him we might recover the image after which we were made. For this his Son showeth the ready way, whereby we may return unto the happiness which was lost, the image of God being repaired within us; whereby as john writeth, 1. john 3, ●. we shallbe like to God for evermore, being joined to the chiefest blessedness, namely to God himself, in whom who so doth abide without doubt he shall everlastingly be blessed, that is, be without all manner grief, and fear of trouble, and shall abound with goodness and glory, for ever & ever. But what? An objection. saith not our Lord, Blessed are they that mourn, Matth. 5, 4. 10. Blessed are they which suffer persecution? Certainly where mourning is and persecution, there also trouble is, & want of good things, & fear of greater misery. I answer: 2. Tim. 2, 12 we must distinguish between the way unto happiness, and the full fruition of the same. While we live in this world, we are in the way either toward endless misery or eternal blessedness; but our bodies being raised again, we shallbe either everlastingly miserable, or everlastingly blessed. And thereof the state of our life is said to be either happy, or wretched in respect of the event. For which cause there is no truer happiness of this life, than that which beginneth everlasting happiness, & no truer misery than that which leadeth unto everlasting misery. Wherefore, Christ saying that such as mourn are blessed; and that such are blessed as suffer persecution for righteousness sake, speaketh of them which are in the way to everlasting blessedness, which afterward they shall perfectly enjoy, when toge with the son of God, 2. Tim. 2, 1● with whom they have suffered in the death, they shall reign in heaven. Whereby it is apparent, what those phrases of speech do mean, in which godly men are called blessed, namely because they are in the way, and go-forward unto that happiness, which they begin in this world. Therefore saith David, Psal. 119, 1. Blessed are they which are upright in the way. And for instruction sake there may four steps of this way be set-down; of which in order we will entreat. The first step, The first step unto heaven. is to have, and to hear the word of God, that is, the Law, and the Gospel of jesus Christ. By the one, namely the Law, we learn how miserable we are through sin, Isai. 5. which hath separated between us, and our God, the fountain of true happiness; by the other, to wit, the Gospel, how blessed we shall be hereafter, if we hearken unto the word which pointeth unto Christ, the only way to bliss. Without this step, none, be he never so wise, never so mighty, so noble, so rich, so at hearts ease and pleasure, can attain so much as a small hope of blessedness. Wherefore when the Lord saith, Blessed are they which hear the word of God, and keep it; Luk. 11, 28. And David, Psal. 1, 1, 2. Blessed is the man which doth meditate in the Law of the Lord day and night; Psal. 119, 2. Again, Blessed are they which keep his testimonies, and seek him with their whole heart, they do point unto this first step unto blessedness. Philosophy, Excellency of God his word. and the wisdom of this world, be it highly commended; yet what is it, being compared to this word, which directeth us unto everlasting happiness? Philosophy, worldly wisdom. and worldly wisdom, what else can it do, than rule this transitory, which we call the natural life, which is contained within a very small compass of time? But heavenly wisdom showeth us the life of grace, which is immortal, and the beginning of happiness. Hence than we may see, and weigh the worthiness of the doctrine of the Church, which showeth the way unto eternal life & blessedness to all men. But human reason is much deceived here. For when it seethe many nations of men at this day to want the word of God, it forgeth destinies, and is carried-awaie with Stoical imaginations, so that contrary unto God's word, it thinketh that God is an accepter of persons, and will not the salvation of all men, but only of a few. When this was objected to Paul, Rom. 10, 18 he made this answer; Have they not heard? No doubt their sound went-out through all the earth, and their words into the ends of the world. 1. Tim. 2, 4. So that the Gospel hath sounded over the whole earth; whereby God doth testify, that he would have all men to be saved. But many at this day neither have, neither do they hear the Gospel? That is very true. But the reason our Lord yieldeth, where he saith, Mat. 21, 43 The kingdom of God shallbe taken from you, and shallbe given to a nation, which shall bring-forth the fruits thereof. The cause hereof in this place is expressed plainly to be the extreme ingratitude of men toward God. For when he offereth them salvation, they do kill his ministers, and abuse Christ with contumelious speeches. And therefore justly he doth punish them in taking the mean of salvation from the ungrateful. So that the nations of men, which have not the word of God, should not bring destinies into our minds, but these two things rather. What is to be learned by seeing many nations at this day without the Gospel of Christ. First that the displeasure of God against the contemners of the Gospel, is very grievous, whereof it is that oftentimes he suffereth his word utterly to be taken from the ungrateful, and their seed after them, who together with their parents, do foster ungodliness in their hearts: secondly, that, being made more wary by the example of others, we show ourselves thankful to God for his Gospel, bringing forth fruits worthy the Gospel, which unless we do, we shall, as they are and perchance more grievously, be punished; which thing we may learn by the parable of the vine. Mat. 21, 33 Now in what sort we are to strengthen our minds against Stoical imaginations touching particulars, we have elsewhere declared, especially upon the 9 Chapter unto the Romans, and upon the first unto the Ephes. Neither do I mean, How the word bringeth salvation. that the Word simply is a step unto blessedness, but with an adjunct, namely when it is believed. For unless we give credit unto the word when we hear in the same, 2. Cor. 2, 16. the sound of the Gospel is to us even the savour of death, that is, the very way unto everlasting misery, not of it own nature, but through our default, and cursed ingratitude. And that the knowledge of the word, & faith, are to be joined-together in the first step, our Lord showeth, when he saith, This is life eternal, john 17, 3. that they know thee to be the only very God, and jesus to be Christ, whom thou hast sent. For knowledge comprehendeth both an understanding out of the word, and faith also proceeding from knowledge. Therefore when it is said, Luk. 11, 28. Blessed are they which hear the word, must be understood with a condition of faith. Now why the hearers of the word, and believers are blessed, Paul teacheth, when out of the 32. Psalm he saith, Blessed are they whose iniquities are forgiven. Rom. 4, 7. How so? Because they which believe the word of God offering free reconciliation, have remission of sins, they which have remission of sins, be righteous; but the righteous shall live, even by the sentence of the Law, an everlasting life, which they begin in this world; they which live an everlasting life, are blessed; therefore such as believe the Gospel, are blessed, as they which are now in the right way, and go on toward happiness. The second step, The 2. step unto heaven. is through obedience toward God to proceed in the way, according to the rule of the word, and spirit of faith. This doth David mean, Psal. 112, 1. when he saith, Blessed is the man that feareth the Lord, and delighteth greatly in his commandements; Psa. 119, 1. Again, Blessed are those that are upright in their way; and our Lord when he said, Matth. 5, 5. Blessed are the meek, blessed are the peacemakers, blessed are the pure in heart, blessed are the merciful. Which forms of speech contain not, as the Papists do guess, the causes of blessedness; but they describe the qualities and studies of such men as are already become the heirs of the kingdom of God. For the nature of faith is such, that it stirreth us, in whom it dwelleth, to show obedience unto the Lord; or, as Paul saith, to serve God through righteousness, after such time as the burden of sin is removed-awaie from us, and we are made righteous through the righteousness of Christ, Rom. 10, 4. Who is the end of the law for righteousness unto every one that believeth. So that the Papists do very ill, when they do not rightly with Paul distinguish between the proper benefit of Christ, and our due obedience. For so Paul unto the Ephesians doth write: Ephes. 2, 8 By grace are ye saved through faith, and that not of yourselves, it is the gift of God, 9 not of works, lest any man should boast himself. This doth Paul speak of the proper benefit of Christ, afterward that followeth which doth concern our due obedience, and the cause thereof: 10. For we are his workmanship created in Christ jesus unto good works, which God hath ordained, that we should walk in them. What thing I pray you could be spoken more plainly? The third step, The 3. step unto heaven. is, when necessity requireth, to keep on the right way through the valeie of tears. For as in the Acts of the Apostles it is said, Act. 14, 22. We must through many afflictions enter into the kingdom of God; 2. Tim. 3, 12 And Paul, All that will live godly in Christ jesus, shall suffer persecution. It can not therefore be otherwise, but that the godly going on to heaven ward, must be enforced to suffer sundry and divers troubles. job 5, 17. This job doth mean, when he saith: Blessed is the man whom the Lord correcteth: therefore refuse not thou the chastising of the Almighty. 18. For he maketh the wound, and bindeth it up, he smiteth, and his hands make whole. For, as Paul saith, 1. Cor. 11, 32 When we are judged, we are chastened of the Lord, because we should not be condemned with the world. And Christ, Blessed are then which suffer persecution for righteousness sake. Matt. 5, 10. Blessed are ye when men revile you; 11. He addeth the reason: for theirs is the kingdom of heaven, toward which they go, while patiently bearing the cross they follow Christ: which cross is not the cause of reigning, but only the way unto the kingdom through Christ. The fourth step, The 4. step unto heaven. is, to run the course of this life, in the fear of God even unto the last gasp of life. Hereof spoke the Lord, when he said: Mat. 10, 22. He that endureth to the end, he shallbe saved. reve. 14, 13 And in the Revelation; Blessed are the dead, which die in the Lord: and they die in the Lord, that depart out of this world in faith, and calling-upon God. The end of which faith, 1. Pet. 1, 9 as Peter saith, is the salvation of souls. Whereby it is apparent, that blessedness is ascribed to the above mentioned degrees with á condition of perseverance even to the end. Coloss. 1, 23. Therefore saith Paul, If you be not moved away from the hope of the Gospel; And Christ, If you abide in me, john. 15, 7. and my words abide in you; And unto the hebrews, Heb. 3, 14. We are made partakers of Christ, if we keep sure unto the end the beginning, wherewith we are upholden. These are the steps unto life, and everlasting blessedness, because they keep us in the way unto Christ, who is the only way unto happiness. Wherefore he that entereth into the right way, proceedeth in the right way, and keepeth a right course by night, and by day, in adversity, and prosperity toward the happiness before his eyes, is called happy, because of the event, for that he goeth the right way unto felicity. Moreover, Where the souls of the righteous are until the day of judgement. the bodies being dead, the souls of the righteous until the last judgement by the ministery of Angels be received into Paradise, there to enjoy blessedness with Christ, according to the promise: To day shalt thou be with me in Paradise. Luk. 23, 43. Hereof sprang that wish of Paul, Phil. 1, 23. I desire to be loosed, and to be with Christ; and that voice in the Revelation, reve. 14, 13. Blessed are the dead which die in the Lord. Even so saith the spirit; for they rest from their labours, & their works follow them. And although this blessedness of the souls be unspeakable: yet it is not absolute. Because perfect blessedness is of the whole natures not of a part of man, as already we have showed, as at the last day shall come to pass, the bodies being raised. For which purpose there is à certain last judgement appointed of God, in which this full and absolute felicity shall be conferred upon the Saints. So that the Saints, whose bodies do sleep in the dust, have received already single robes, but shall not be endued with double, until we all meet together. The first rob is the very felicity itself, & the rest of souls in Christ. But the second shall be the immortality and glory of the bodies, which shall be fashioned like unto the glorious body of Christ for ever and ever. Phil. 3, 21. And so at the length we shall perfectly be blessed, joined to God the sovereign bliss with perfect love; the image of God, after which we at the first were made, and afterward redeemed, being reform in us. In this image perfect righteousness, perfect holiness, perfect liberty, perfect wisdom, perfect clearness and glory shall shine. David had respect hereunto when he said: Psal. 17, 15. When I awak, I shall be satisfied with thine image. For in this world there shall be no satiety. Which thing Solomon also doth witness, Ecclesi. 1, 8. when he said, The eye is not satisfied with seeing, nor the ear with hearing. By which saying, Solomon doth signify, that nothing sufficeth man before he come unto God, enjoy God, and blessedly to rest in him. For God hath engraffed such a desire in the heart of man, that no good thing can suffice him, besides the sovereign happiness: which having once attained, he resteth therein all blessed. So that the most perfect state of man shall be eternal felicity, the which we begin here in this life, and in the life to come shall perfectly enjoy the same. Hitherto belongeth that saying of Prosper, The life to come is thought to be blessedly everlasting, and everlastingly blessed, where certain security is, & secure quietness, and quiet joyfulness, happy eternity, eternal happiness, where perfest love is, no fear at all. This happy state was offered in a vision to john in the Revelation. Revel. 21. 2. For he saw the holy city new jerusalem come down from heaven, prepared as a bride trimmed for her husband. Wherein neither sorrow, 4. neither crying, neither death shall be, but joy, peace, quietness, and everlasting life, 18. the walls whereof are of jasper, and the city itself pure gold. 22. The temple whereof was God almighty and the Lamb; the glory of God did lighten it, 23. and the lamb is the light of it. Revel. 22, 5. 4. They shall need no candle, neither light of the sun: For the Lord God giveth them light. And they shall see his face, and his name shall be in their foreheads. This description of true happiness, which we look for, is set down not so lively as the felicity itself, but only to stir us to desire the same, and to make us to proceed in the race of godliness, until we attain unto the mark of blessedness promised. For truly it is said of Paul after Isaiah: 1. Cor. 2, 9 The things which eye hath not seen, neither ear hath heard, neither came into man's heart, hath God prepared for them which love him. Again, 1. Cor. 13, 12 Now we see through a glass darkly, but then we shall see face to face. Wherefore, live we through faith; walk we in the spirit; Rom. 1, 17. seek we those things which are above knowing that in this world we are pilgrims, Gal. 5, 16. let us go-on toward everlasting life; Coloss. 3, 1. let us forget that which is behind, Heb. 11, 13. and endeavour our selves to that which is before, Heb. 13, 14. and follow hard towards the mark, for the price of the high calling of God in Christ jesus. Phillip 3. 13. 14. Let us consider that no evil can be imagined either more pestilent, or more damnable, than through sin to be separated from God, from the everlasting fountain of blessedness to be turned unto most loathsome misery, and from the most pleasant life unto the most bitter death. By this which hath been said, Against the vain opinions of the Philosophers concerning true happiness. it is to confute the vanity of the Philosophers, who define man's felicity otherwise than we do. For if the true happiness of man, be such à perfect state, wherein neither any misery may be feared, nor any good thing desired, or be wanting, as shall be in the everlasting life, whereinto in this world through godliness we hasten; doubtless they all are much out of the way, which do measure happiness, and last & proper end of man by any thing in this world, of what authority soever they be which teach the same. For they are but dust and ashes, yea nothing, being compared unto that master even our God, unto whose words we are sworn. Epicurus the ringeleader of Epicures, Against the Epicures. doth measure the end of man, by a pleasant life. For he taught that the chiefest happiness of man was only the pleasure of the body, which consisteth in dainty meats, and drinks, and delights of the flesh. But who were his masters? Even very beasts. For he therefore judged pleasure to be the chiefest happiness, because beasts also for company desired, and followed the same. But Epicurus did neither wisely, neither well in following the lessons of beasts, as the stoics reprehended him. For the beasts neither desire pleasure afore all things, but their own conservation: then pleasure as aggreeing to reason. Now how il this impure opinion of Epicurus beseemeth man, every man, have he but a mean capacity, may perceive. For what, I beseech you, doth so either weaken the understanding, or break the strength of the body, as bodily pleasure, if it exceed the laws of nature? For all the powers of the body are quickened by the work & labour of the mind: but through idleness and voluptuous delights, they languish. As it is verie-wel said of one: After the delectation of the body, followeth the destruction of the flesh. Because naturally the companion of pleasure, is pain. For the cause of corruption, which is a very pain, are sensual delights. And therefore both Cicero & Solomon compareth pleasure to an harlot, and that fitly. For Cicero saith, that pleasure among virtues, is like an harlot amongst honest matrons; for by her flattery she destroyeth man. And Solomon, Prou. 5, 3. 4. The lips of a strange woman drop as an honey comb, and her mouth is more soft than oil: but the end of her is bitter as worme-worde. For as Bees do first give honey, and forthwith prick with their sting: so bodily pleasure (of which the Epicurs make three sorts, namely to feed delicately, to drink pleasantly, and to live lecherouslie, the rest serving hereunto, whether they delight the eyes, or please the ears, or provoke the body by what means soever unto pleasure they call appurtenances) beareth a show of goodness, while it ticleth the mind by her enticements, but in the end it bringeth most bitter sorrow. Because not only the word of God condemneth the pleasure of the body as hurtful to the soul; but also the very Philosophers too of the wiser kind. Antisthenes' Critolaus. For Antisthenes called bodily pleasure, extreme misery. Critolaus the Peripatetion did not only call it extreme misery, but said moreover that it was the cause and spring of all evils. Architas the Tarentine, Architas Tarentinus. as Cicero doth report, saith there is none more deadly à pestilence given of nature to man, than is the pleasure of the body. For pleasure flaieth counsel, is an enemy to reason, dazzleth the sight of the mind; Aristotle. and hath no dealing at all with virtue. And Aristotle, did say, that bodily pleasure agreeth to beasts rather than to men. The reasons which the family of Epicures hath to confirm the blessedness of man to be pleasure, are foolish and ridiculous to those, who know that the end & perfect state of nature is to be considered in those things which make nature perfect, not in those things which destroy nature. Let us therefore sende-back the Epicure to the hogs his masters, or unto Penelope's her wooers, of whom it seemeth he learned his philosophy; and let us bear in mind the saying of jesus the son of Sirach; He that resisteth pleasure, prolongeth his life. Pindarus capitane of the Lyrikes, 2. Against the opinion of Pindarus. to curry favour with his princes, did thus define the felicity of man: Let him know that he is happy in the sight of God, who hath glory with goods. For that is the only happiness of man. But forsomuch as riches are outward things and glory is vane, and subject, oftentimes to alteration, who, I pray you, can be blessed thereby: especially seeing he is not happy, but miserable, which feareth any evil? The Poent Simonides saith, 3. Against the opinion of Simonides. the best thing that man can have, is he health; the next to that, is to be well favoured; and the next to that, to get riches by good means without fraud. This fellow also followeth the counsel of his senses, not of reason. Now that such à man is not blessed, it is manifest by this, that he is subject to the mutability of fortune, of whom also he standeth in fear. Aristotle the chief among the peripatetics, 4. Against the opinion of Aristotle. had the people, even the great Patron of error, and the perverse interpreter of the truth, for his master. He with the stoics doth well condemn the filthy pleasure of Epicurus, as more meet for a beast than for any man: but he seeketh with the wiser men of the multitude, two other kinds of good things; wherein erroneously he doth place the blessedness of man. The one he calleth civil, the other contemplative. To these he annexeth the three sorts of good things, to wit, of the mind, of the body, and external. Both his Civilian and Contemplator, he saith, stand in need of these things, but the Civilian more, and the other less. secondly he placeth the blessedness of the civil man in virtue; & of the contemplator in contemplation, that is in the deep action of the mind. But each felicity, as he saith, is by prosperity beautified & increased; & by adversity obscured, & diminished, and oftentimes defaced utterly. The stoics with weighty arguments did shake this opinion of Aristotle, both for calling them good things, which were not, and for saying that outward things did avail much unto blessedness, especially seeing he himself had placed the perfection of the same in the mind. Now, if there it be perfect, doubtless outward things, which come not nigh the mind, cannot alter the mind: but the very mind as of external things he hath set-down. But to be brief; seeing Aristotle's felicity is contrary to our religion, yea and to reason also, who may embrace the same as true? What virtue, I pray you, is perfect without godliness? What contemplation but is erroneous, if it have not the light of God's heavenly word? What goods of fortune are not transitory, & uncertain? Undoubtedly, as Cicero doth say, If a blessed life may be lost, it cannot be blessed. Whoso feareth alteration, is not with out grief. Let Aristotle therefore consider more advisedly what kind of happiness it is which he promiseth to his Civilian and Contemplator. I overpass in silence that the end of man's nature is à far other thing, than a temporal function, or office. In the book of job, 5. Ag●●ust the 〈…〉 wise m●●. there be five things numbered, wherein the wise men of this world do place their chiefest happiness, to wit, in the multitude of children, in abundance of riches, in the health of the body, in sumptuous buildings, and to be famous in the world. These together are thought to make a man happy. But because such as abound with these things, do hang between hope and fear, they are in very deed most miserable. For they do always fear least some evil do happen, and fortune change her face. And therefore miserable, as I may say, is their blessedness, which is subject to so many chances, and whose end is endless misery; as the Psalms 37. and 73. do teach. The vanity of all these, we may overthrow even by this only argument. Nothing is so great, or so heaped-together in this life, that it can suffice him, which desireth more, according to that of Seneca: Fortune hath given much to many men, but enough to none. Wallow thou in pleasures, exceed in banqueting excel thou Sardanapalus, pass Epicurus, yet thine unclean mind will continually wish-for somewhat else. Gather thou so muchwealth as thou wilt; excel Croesus, pass thou Crassus, yet thy mind will continually desire more. Enlarge the bounds of thy dominions as much as thou wilt, yea though thou overcome the whole world, yet another world will be sought, which thou must overcome. In all other things either we attain not so much as we would, because our desire is unsatiable; or we repent that we have our wish; and when man hath best fortune, then commonly either some woeful chance, or à gnawing conscience doth trouble him. And nothing is so fortunate in this life, but it hath much misery and bitterness admixed therewithal, as Pindarus said right well, One good thing present, hath two discommodities therewithal. Socrates, The opinion of Socrates nearest unto the truth. who in my judgement is more to be commended than all the above named Philosophers, placed the felicity of man, not in this life, but in another life, following therein, not the brutish beasts, nor the foolish multitude, nor Croesus, nor any of them, who in this world seem fortunate, but nature for his capitan● his argument which he used was this: The natural desire of man, is not vane. But all men naturally desire to be happy. Therefore this desire is not vane. But none come unto this happiness in this life. For in this life nothing maketh à man perfect. Therefore it is to be sought for in an other life. Hitherto Socrates was in the right way. According to whose mind, Plato his scholar, doth call the true happiness sometime the contemplation of the best, as the way unto bliss; sometime he maketh the love and imitation of God the end of man, or chief felicity, as that wherein the sovereign bliss of man doth consist. And although Socrates & Plato approach nighest unto the truth: yet because that small sparkle of the truth is often overwhelmed with variety of opinions, and disputations, & as it were with dirt and dregs bestained, let us acknowledge the great benefit of God, who by his word showeth us the ready way, both unto the knowledge of true happiness, and also unto the endless enjoying and possession of the same. For the word of God showeth that only pearl, that sovereign bliss wherein the mind of man doth rest: the sweetness whereof whoso once hath tasted (for even in this life also it is also tasted, though not unto satiety) he forthwith gins to abhor all those things, which the miserable multitude, and men of power in this world have in admiration. But that we may attain unto the quiet possession of this happiness; godliness, the steps whereof we have afore in this chapter set down, bringeth to pass. Which godliness doth marvelously couple us to God, Fruit of godliness. yea in such wise, that we become one with him, being conformed to him shall so live for ever & ever in the life to come: where the chief happiness of man, as above we have declared, doth abide. On the otherside ungodliness severeth the wicked and the unbelievers from God, Fruit of ungodliness. so that being driven from the sovereign happiness, they become one with the devil and his members. Psal. 33, 12. To conclude, as Blessed is that nation, whose God is the Lord: So miserable are they, who are without God, be they never so highly in fortune's book. For the more fortune doth fan, the more she deceiveth; and him she maketh a very fool whom she favoureth over-wel. This now being spoken concerning happiness, return we unto the words of the Psalm, Blessed are they which dwell in thine house. But wherefore blessed? Because they have begun that everlasting felicity whereunto they tend, and for which they were both at the first created, and afterward redeemed. But who are they which dwell in the house of God? Who dwell in the house of God. Through sin we are all the sort of us with our parents Adam and Eva, excluded out of the house of God: through faith of the promise we are brought in again, being called through the sound of the Gospel; the state whereof by the sacraments, as by the seals of God, is assured us, until we serve from the covenant, that is from faith and obedience toward God. And forsomuch as great is our weakness, Difference between sins. whereof it is that even a just man falleth in a day seven times, we are to set a difference between those sins which exclude us out of the house of God, & between those that expel, and utterly separate us from the family of God, and bring under the dominion of sathan. Many are the infirmities in the faithful; diverse wicked affections spring-up; and oftentimes they offend of ignorance; notwithstanding so long as they retain faith and a good conscience, they do abide in the house of God, not as of his household only, but as lively stones also of which the house is builded. But when wittingly and of purpose they sin, they overthrow their conscience, and make shipwreck of faith, and so are cast out from the spiritual family of God, until through repentance they come home again. For such is the goodness and mercy of God, that this house is always set-open to such as unfeignedly repent. And forsomuch as this house of God, How God is served in his Church. is the Temple wherein God will be worshipped, therefore God maketh mention of the chief service in the same, when he saith, for ever and ever they will praise thee. And as the ground of this praising of God is the goodness and mercy of God, according to the saying of the Psalm, Why God is to be praised. Praise ye the Lord, because he is good, for his mercy endureth for ever. (Under which his goodness and mercy are comprehended all his works, Psal, 116, 1. all his benefits, & all the promises of God, as may be gathered out of the 136. Psal: Mercy of God what it comprehendeth. ) So the praise of God consisteth in the true knowledge of God; in the meditation of the wonderful works of Grd; Wherein the true praise of God doth consist. in an assured trust of his promises; in true obedience; in prayer; in lauding his goodness and mercy; in confession etc. Wherefore none can duly praise God, but such as dwell in his house, Who do praise God. namely such as are truly religious, whose praises God liketh-of, and alloweth: whose ears are open, not unto the mouth, but unto the heart; not unto the tongue, but unto the life of the commender, as Augustine saith; So that neither of the wicked, who sound one thing with their lips, and show an other thing in their life; nor of hypocrites, because the face of their soul, if so I may speak, is filthily defaced with the mire of vane glory, and under the pretence of lauding God do seek their own praise; nor yet of hirelings is god praised, for they praise their belly, not God: but the godly which live through faith, whose whole cogitations, and good works, are commendations of God, they only praise God. Therefore saith Augustine: Whatsoever thou dost, do it well, and thou hast praised God. And whereas the works of God, as the Sun, How the creatures praise God. the Moon, the stars, the fishes of the sea, lightning, and thunder be said to praise God, it is by a figure called Metonymia, because through their beauty, & great commodities which they bring to mankind, they provoke men to praise God. Musical insthruments in the old Law what they signified. Again, whereas God is said, as may appear in the Psalms, to be praised with Cymbals, Tympanies, and sundry instruments of music, that was but figuratively done. For they signified how God in the new Testament, was to be praised with the sweet music and harmony of sound doctrine, Organs & Music when to be retained in the Church. and of godly behaviour. Organs and Music may be retained in the Temples of Christians, so long as they beautify & further the ministery, and do not hinder the same: but from these things, let that jewish persuasion, touching the opinion of worship, be far abandoned. The like judgement may be given of singing of Psalms, The perpetuity of the Church. and other lessons in the Church. Moreover when the Psalm saith, For ever and ever: it signifieth how the Church shall abide for ever: yet that out of this life it shall be translated unto immortal glory, and joined to the sovereigning happiness, in which it shall be blessed for evermore. And this is the end of our religion, which alone reduceth us unto the original from which we have estraied; and alone restoreth us to perfection and blessedness, than which nothing is to be desired more. Perfection 〈…〉 For in very deed this is perfection and happiness, even for every thing to attain the end for which it was created, and therein to rest, and be blessed. Wherefore the use of this verse is threefold. The use of 〈◊〉 ●. verse. The first is, that we study out of God's word to know God the father in jesus Christ through the holy spirit; that we shut ourselves through faith into his house, and therein continue; that we both in heart, and in conversation do praise God whom we know, and being praised, do love, being loved do express and imitate, and by imitating enjoy him, and by enjoying be made immortal and blessed; and finally, that being made immortal & blessed we may abide everlastingly in the sovereign happiness, singing Psalms & hymns continually to God with all his elect. This continual praising of the everlasting God hath annexed thereunto most pure, holy, and comfortable pleasure: Ps●t 14, 7. According to the Psalm: Psal. 16, 11. jacob shall rejoice, and Israel shallbe glad; and in an other Psalm, At thy right hand there are pleasures for evermore. Another use is, that in all afflictions & troubles we fetch comfort, considering that both we are in the house of God, and also that by the testimony of the holy spirit, we are pronounced blessed, notwithstanding that in the sight of the world, we seem miserable. For after night the clear day will appear. So that the promise of blessedness ought to be in steed of a remedy unto us against the bitterness of the cross. The third use is, that so many as are out of this house of God, although they have many goodly children, outward peace, good success in their matters, yea and in the eyes of men do seem blessed: yet they are extremely miserable, as they which hasten the ready way unto endless perdition. From which neither Epicurus, Zeno, nor Aristotle can fetch their families, whom miserably they have fed with a vain hope of blessedness. THE SECOND part of the Psalm. CHAP. 1. 1. The sum of the second part of this Psalm, generally; 2. The invincible courage of true Preachers; 3. Whether all the ministers of the Gospel, have the holy Ghost. THe second part of this Psalm, comprised in three verses, name lie in the 5. 6. and 7. describeth the state of the Doctors of the Church. The members of which description, are these. The first concerneth the courage, and weapons, wherewith Doctors are to be fenced; The second with what mind and study men are to enter-into the ministery; The third, how they are to pass through the vale of tears in setting-forth, and enlargeing the kingdom of God; The fourth, an allegorical representation of the ministers of the word; The fift, a promise of blessing, and of good success in the ministery; The sixth, a final cause of this success. That it may appear how the ministery of the word, is preserved by the presence, and power of God in the Church. The fift verse. BLESSED IS THE MAN, WHOSE STRENGTH IS IN THEE. THis first part of the description doth minister courage unto the Doctors of the Church, for the withstanding of Satan, and the gates of hell. An evident example may be seen in the Apostles, whom Christ did send into the world to preach the Gospel. For he sent even rude men unto the most eloquent; plain fellows unto the subtle; naked men unto armed; weak unto the strong; poor unto mighty princes of the Empire, and of other nations; quiet unto cruel persons; yet they overcame, and spread-forth the kingdom of Christ, in so much that in à very small time their sound went over the whole world. But how came they by such a courage? Even God gave it them, who alway worketh in the ministery of the word. For being armed with the power of GOD, they entered battle with the world. And therefore Paul saith: 2. Cor. 10, 4. The weapons of our warfare are not carnal, but mighty through God, to cast-downe holds, casting down the imaginations, and every high thing that is exalted against the knowledge of God, 5. and bringing into captivity every thought to the obedience of Christ. The ministers of the Gospel armed with this courage, do prevail against the gates of hell. For which cause they are pronounced blessed, by reason of the infallible hope, which both they have themselves, and show to others. This courage GOD in all ages endueth his ministers withal. This the Lord gave unto his disciples, john. 20, 22. 23. when he saith: Receive the holy Ghost. whosoever's sins ye remit, they are remitted; and whosoever's sins ye retain, they be retained. Therefore the holy Ghost is that fortitude, whereby the ministers of the word, are emboldened to oppose themselves against the gates of hell. This strength of God his spirit, both maketh the minds of teachers courageous, and bringeth power to the word, whereby it taketh effect in the hearts of such as hear the Gospel. Furthermore this fortitude of the spirit doth give witness that the doctrine of the Gospel is not forged, but from God himself. For it is a great miracle, that the whole world, and especially, that so mighty an Empire as the Roman was, could not hinder those few disciples of the Lord, but maugre their heads, they scattered the seed of the Gospel over the whole world. Mart. Luther. Martin Luther, à man of holy remembrance, for the space of 45. years through this power of the spirit, opposed himself against the whole Roman Empire, and all the kingdom of Antichrist. And although at the first Luther had no partakers against so mighty an adversary, the chief whereof was the Duke of darkness, even the devil himself: yet so he prevailed, that all the power of Satan, and rabblement of Antichrist, could not diminish so much as one hair of his head. Such is the valiantness, wherewith the Lord armeth his ministers. But what? Whether all the ministers of the word have the holy spirit, or no. have all the ministers of the Gospel the holy spirit? Are not many given partly to ambition, (ah grief) & partly unto other sins? What hath the holy spirit to do with ambition, and wickedness? A difference must be set between the ministery itself, & the ministers of the Gospel. An answer In the ministery the holy Ghost is alway effectually present. For what the force whereby we are nourished, is in the bread: that is the holy Ghost in the word, whereby we are moved to believe, & born-anew. For the heavenly Father hath so decreed, that the spirit of the Son shallbe present, and work, both with the word, & in the word. Hence it is the ministers of the new Testament, are called of the Apostle, 2. Cor. 3. ● ministers, not of the letter, but of the spirit. So many therefore as resist the word of the Gospel, whosoever, be he worthy, or unworthy, preacheth the same, resisteth the holy spirit. For so great à matter dependeth not either upon the worthiness, or unworthiness of ministers. judas. judas preached, and Peter preached, Peter. and both of them baptised: but the word, and the baptism was Christ's, in which his spirit did work. Again, the question may be answered; that all preachers which teach the word rightly, have the holy Ghost, but not all alike. For they whose life answereth to the doctrine, have the spirit, as both a teacher, and a sanctifier: But if the life agree not with the doctrine, they have the holy spirit, as a teacher, but not as á sanctifier: and that through their own fault, because stubbornly they resist the holy spirit. That holy man of God Moses he had the holy spirit not only as à prophecier, Moses. but also as a sanctifier too. Because as his prophecies were most true: so was his life most holy. Balaam. But Balaam had the spirit of prophecy and of teaching, which undoubtedly was the holy Ghost: but he had not the spirit of sanctification. Num. 22, 28 29. For he was ambitious, and covetous, for the which his own ass upon whom he sat, rebuked him. Peter had the holy spirit, Peter. both of teaching and of sanctification, because his conversation agreed with the purity of doctrine. Iud●● But judas, because he was not only covetous, but a thief too, had the holy spirit as a teacher, but not as a sanctifier. Because he obeyed the spirit of covetousness, that is of Satan, rather than the spirit of God. Moreover, Ministers how called. as touching the spirit of teaching, it is to be noted, that as there is à twofold calling by means, and without means: So there is à twofold probation of the spirit of instruction. For, if the calling be without means, that is, by God himself, & jesus Christ, and not by men after the ordinary manner, as was the calling of the Prophets, and Apostles, the spirit of instruction, without all doubt is the holy Ghost himself, whose doctrine, for that he is true, is also true, firm, and heavenly, without all mixture of errors: it hath also heavenly miracles, whereby the truth of the doctrine is confirmed. But if the calling be by means, then are the spirits to be tried, whether they are of God, and so farforth the holy spirit is to be acknowledged for the teacher, as what is taught is agreeable to the word received from the Prophets, from Christ, and his Apostles. Wherefore let him be accursed of us, that preacheth another Gospel, than that which the Apostles through the commandment of Christ have preached, & hath the testimony of the Prophets. So that in vain is the holy spirit pretended, when a defection is made from the voice of the Gospel. CHAP. 2. 1. The special things required in a minister of the Gospel; 2. How the knowledge of God's word is attained; 3. State of wicked ministers. AND IN WHOSE HEART ARE THI● WAYS. THis second member of the description, concerning the mind and study of the ministers of the Gospel, is referred unto their knowledge of God's word, unto their feeling of the same in their hearts; and unto the direction, or rule, whereby the preachers of the word should govern the people committed to their charge. Then first of all it is required of teachers in the Church, 1. The knowledge of God his word required in ministers. that they know the celestial doctrine. Which doctrine is for that cause termed the way of the Lord; because it is to man as a way prepared of God, to go thereby from death unto life, and from the troubles of this world, unto blessed immortality. Walk in my commandements, saith the Lord by the Prophet. Psal. 119. 1. Again, Blessed are they which walk in the Law of the Lord. Moreover, Knowledge of God's heavenly mystery how attained. the knowledge of this way, that is of heavenly doctrine, sometime is powered in by à secret blast, and inspiration from God without the labour and care of man: as may appear in the Prophets and Apostles. Sometime it is gotten by the labour and pains of man. Prayer. Which labour hath two parts. The first and principal whereof, is, burning and continual prayer unto God, that he would direct us in his truth, teach us, and lighten the eyes of our mind. Psa. 127, 1. For, except the Lord build the house, they labour in vain that build it. The other part is an earnest study of God his word and wil Study of the Scriptures. Now that men be rightly framed unto that study, six things be necessarily required, of which briefly we will speak. The first is daily reading of the scripture. Six things necessarily required in a student of the Scriptures. Which who so will read with profit, must have the knowledge both of those tongues, wherein the scripture was at the first written, without which. neither the kind of speech, nor the phrases can be understood; Knowledge of the tongues. and beside not only Logic, to espy the order & method of the matter, Logic. but the knowledge beside of other arts, Natural Philosophy. and especially of that part of philosophy called natural philosophy. Paul commendeth this study of continual reading unto Timothy, 〈◊〉. 4, 1● when he saith: Give attendance unto re●ding. The second is an observation, Observation and collection of the principal points of heavenly doctrine, without which the pains in reading is to small purpose. For, as in all arts this care is necessary to him that would be substantially learned: so little shall he profit in the sacred Scripture, which observeth not the chief heads of religion; neither bringeth all that he readeth unto some special common place. The third is a diligent regard unto common axioms, & sentences, which are as general rules, ministering judgement in doubtful causes; as Rhetoricians of general thesees, which therefore they call consultations, do judge of particulars, and causes in controversy. Hitherto maketh observation of examples, from which the determinations of matters in doubt are fetched oftentimes. The fourth is a sure retaining of the premises in mind, that when occasion serveth, they may be drawn out of the treasure-house of memory. The fift is contemplation, whereby as it were at the first sight of the mind, we behold the whole course of the Scripture. By this we compare things like, and unlike together; by this we reconcile contrary places; and by this we seek definitions, divisions, distinctions, interpretations of obscure places, yea and make a constitution of the body of doctrine. The sixth is tradition of elders. Tradition. This declareth what the holy fathers have thought of every thing. This tradition, if it be confirmed by the word of GOD, is of authority and weight. In which respect we faithfully embrace at this day the Creed, both of the Nicene council, of Athanasius, of Ambrose, and that which is called the Apostles Creed, because they are evident grounds gathered out of God his word. But if the tradition be not proved out of the word of God, then is it, either contrary to the word, and therefore we abhor the same, as the voice of the serpent that seduced Eva; or it is beside the word, and we receive it, in respect of such as delivered the same out, until it be drawn into an evil conclusion by the enemies of true doctrine. With this knowledge of the heavenly doctrine there should be joined, 2. The second thing required in ministers, & preachers of the Gospel. as in all men, so especially in the ministers of the Gospel, á lively feeling in the heart; without which, knowledge doth not profit, but hurt rather, through the fault of man. Feeling of the heart. This lively sense proceedeth from faith, and other motions agreeing to the Law of God, which the holy spirit stirreth-up in the hearts of believers. And this sense is called the pathwaie of God, because as God requireth the same: so through it we approach, and are joined unto God. And therefore Paul requireth these two things, namely knowledge, and feeling together, Phil. 1, 9 when he thus writeth: This I pray you, that your love may abound yet more and more in knowledge, 10. and in all judgement, that ye may discern things that differ, 11. that ye may be pure, and without offence, until the day of Christ, filled with the fruits of righteousness, which are by jesus Christ unto the glory, End of knowledge. and praise of God. So that the end of knowledge is, that we should judge prove, and approve those things, which are the better, and most profitable. To feeling is subject sincerity, which is a good conscience before God, innocency of life, that we offend no man, and plenty of fruits of the righteousness of faith, which proceed from the grace of jesus Christ, and tend unto the laud & praise of God. If this lively sense with the knowledge of heavenly doctrine be not in the teachers of the Church, State of wicked ministeri. nothing is more cursed in the whole world than they are. For when they reprove other men for sinning, they condemn themselves; when they lift up others with comfort, they overthrow themselves; when they teach others, themselves are confounded; to be short, whatsoever they do in the ministery, committed to their charge, it is a testimony to their own damnation. For they are verie-like the makers of Noah's ark. For as they, when the ark was builded, wherein Noah, and his family was saved, perished in the flood: so these men, shall perish in the flood of hell fire, when such as gave credit unto the word they preached, shall be saved. Wherefore let both them, which are in the ministery, and them also which purpose to enter into the same, consider, how grievous, the punishment is, that hangeth-over their heads, if the feeling in the heart, and their life answer not to their doctrine: again, what great glory is laide-up for them, if they do build the Church of Christ with both hands, namely with doctrine, and with example. Of which glory afterward we will entreat. Moreover the teachers of the Church ought to show the way of the Lord to men that go astray. 3. The third thing required in the ministers of the Gospel. For which cause they are called the guides of the flock in the Scriptures, that going-before them both in learning and life, they may both prepare the way, and animate others to follow them. And therefore in the prophesy of Isaiah, it is written: Isai. 62, 10. Go-through, goe-through the gates, prepare you the way for the people, caste-up, caste-up the way, and gather out the stones, and setup a standard for the people. Let preachers therefore of the word understand, that as they ought to go before other men, both by example of good life, and sound preaching: so they must first before others come into peril. For which cause it followeth in the Psalm: Who goeth through the valley of tears. CHAP. 3. 1. That the Church of God, especially the ministers thereof are to endure persecution; 2. Of the cross, the kinds thereof; 3. Special things to be remembered of such as are punished deservedly; 4. The faithful how tried; 5. Of martyrdom, who are martyrs, and how they are to be thought-upon; 6. Whether idolatrous Princes are to be obeyed▪ The sixth verse. WHO GOETH THROUGH THE VAILEIE OF TEARS. THis third member of the description purteth the preachers of the word in mind of the peril, and danger which accompanieth the ministery. For it affirmeth how they are to pass through the vale of tears, that is, they must advance the kingdom of God with much trouble, and persecution. For such is the rage of Satan, and his members, that withal their force they fly upon the godly ministers of the word, that with the stream of their blood, they may stop the course of the Gospel, yea and abolish the Church: but vain is their hope. For stronger is he which taketh the preachers part, than all the gates of Hel. If God saith the Apostle, Rom. 8, 31. be on our side, who can be against us? Furthermore, David took this allegorical speech from ● present occasion. For being in exile, and seeing with what danger all the feasts which God had ordained, the people went up to Jerusalem for to sacrifice, with spiritual eyes he beheld the great perils and persecutions which they should endure, that in time to come, were to setforth the kingdom of Christ. So that the sense is this. As the people of God through the dry valleys, & for that cause provoking unto weeping & tears rather than unto joy, went▪ up to Jerusalem at the high feasts to sacrifice: So the teachers of the Church, the Apostles and others, through many afflictions, temptations, & persecutions, as it were through dry valleys do spread the Gospel, being ready to offer unto God the people which obey the Gospel. How greatly Paul was persecuted, that he may be an example for all, appeareth in the 11. Chapter of the second Epistle unto the Corinthians. Wherefore let the ministers of the gospel understand, how they are called not unto pleasures and banqueting, but to suffer great conflicts, and most certain perils; and the more secure that they seem, the nigher they are to the snares. For the devil is an enemy to the Church. And therefore afore all others he setteth upon the builders of the same, that they being oppressed, he may the more easily overthrow the Church through tyranny, and fraud. Beside, forsomuch as elsewhere both we and others too, have spoken much concerning the cross belonging to the ministers of the word, and to every particular member of the Church; I will in this place only set-down the divers kinds of the cross taken from the ends; The cross what it signifieth. and also annex consolations, and remedies for each of them. And this word cross, as the Church doth understand the same, is that thing, which doth trouble, and afflict either inwardly or outwardly. Of which commonly there be four sorts taken from the proper ends of them. The first kind, 1. Kind of cross or affliction. the Grecians do name Lytron; which generally understood is à price given and paid for a ransom from captivity. And because there is à double captivity, namely a bodily & à spiritual, there is à twofold Lytron, to wit, a corporal, and a spiritual. But in the Church we speak especially of the spiritual. Which is defined to be a cross which is taken, and enjoined for the washing away the eternal punishment, and sins of mankind. And this Christ only hath paid, & endured. For he taking our cause upon himself, suffered punishment, not for his own, but for our offences, that he might be imputed to us for a discharge of the pain, and fault due; that is for a price of redemption; that the faithful might no more be counted guilty, nor held captive of the devil for sin, but be righteous, free, and everlastingly blessed. Of this kind of cross, the Lord speaketh, Mat. 20, 2● when he saith: The son of man came not to be served, but to serve, and to give his life for the ransom of many, and so to take mankind from out the power of darkness, making satisfaction to God, whom man had offended: Because man through sin was bound both to God, and to the devil, but diversly. For after that man by sin had offended God, and declined from him, he became the captive to Satan, not as to a judge, but as to á tormentor, and that by the righteous judgement of God for the offence committed against him. Again, as touching the punishment, man was bound to God, as to a judge and party offended. This punishment the son of God to ●e upon him, and redeemed us from the sentence of death and damnation, paying a ransom for our redemption. And therefore it is said, how he offered his blood to God for a price to redeem us. For which cause also Paul doth not say, that Christ redeemed us from the power of the Devil, Col. 1, 13. but delivered us from the power of darkness, as from the hands of the hangman. But hereof we have spoken already, * In the first part. Chap. 9 and showed what comforts the faithful may fetch from hence. The second is called Timoria (which Plato said was the punishment of unrighteousness) and is the cross which any man doth justly suffer for certain sins, 2. kind of cross, or affliction. to wit, when punishment in just proportion answereth to the crime committed. In the Epistle unto the Hebrews this word is used, where it is written, Heb. 10, 29. Of how much ●●rer punishment suppose ye, shall he be worthy, etc. Christ hanging upon the cross, paid the ransom: but the thieves which hung on each side of Christ, suffered Timorian, that is punishment due by the laws for their evil demeanours. Of this the Prophet Ezechiel speaketh, on this wise: I will do unto them according to their ways, Ezek. 7, 27. & according to their judgements will I judge them, and they shall know that I am the Lord. This punishment is laid upon men either by means through man, or without means of GOD himself. But what must he do that is punished justly for his offences? Special things to be considered of him who is 〈◊〉 punished for his offences. He must do four things. He must in the devil note lying and murder▪ in himself weigh sin and misery; in God honour, judgement, and mercy; and in the gospel seek counsel and help. First, The devil given unto falsehood & cruelty. he must note falsehood and cruelty in the devil, who, as he slew our first parents with a lie: so in these days every moment, by lying and tyranny, he lieth in wait to destroy all mankind. 1. Pet. 5, 8. For, as Peter saith, As a roaring Lion he walketh about, seeking whom he may devour. He seeketh indeed to have all men, but them only he devoureth, whom he taketh in his snares of falsehood. For that impure spirit doth continually labour to make all men impure as he is. He infecteth the mind with false, and erroneous doctrine; the heart he troubleth with raging storms of wicked affections; the will he bewitcheth with the evil spirit of profit and lucre; and he endeavoureth to defile the whole life of man with wickedness, that so man being spiritually killed, may be his companion in everlasting torments. The remembrance of the study of this evil spirit, the enemy both of God and man, will stir-up an hatred of sin, and engender a detestation of ungodliness in the hearts of men. secondly, Man in affliction▪ is to compare his own sins with the punishment he doth either suffer or deserve. in himself he must with equal balance weigh sin, and misery; and think how the misery which he suffereth, is a deserved punishment of sin, and by the greatness of misery esteem the ugliness, filthiness, and multitude of his sins. He must think how by his sins he hath offended God, who is sovereignly and infinitely good. And thereof conclude, No man so punished in this world according to his deserts. that his present calamity is the very way unto everlasting misery, unless some help do come. At the remembrance hereof man will tremble and quake. Examples of this may be seen by reading the Psalms, of which I will allege one for many out of the 38. Psal. where David describeth his grief & sorrow for his sin on this wise. Psal. 38, 2. For thine arrows have light upon me, & thine hand lieth upon me. 3. There is nothing sound in flesh, because of thine anger; neither is there rest in my bones, 4. because of my sin. For mine iniquities are gone over mine head; and as a weighty burden they are too heavy for me. My wounds are putrefied, 5. and corrupt because of my foolishness. 6. I am bowed and crooked very sore: I go mourning all the day. 7. For my reins are full of burning, and there is nothing sound in my flesh. I am weakened and sore broken; I do roar for the very grief of mine heart. Again, Mine heart panteth, 10. my strength faileth, and the light of mine eyes, even they are not mine own. Here David in his own person depainteth the affections and sorrows of those men, who in equal balance do weigh thy sins. How godly men do▪ esteem of their sins. For they conceive not of their sins, as hypocrites and Atheists do, according to their own judgement and fleshly imagination: but rather according to the majesty of God that is offended; to the filthiness of sin; and to the punishment which they do deserve by the sentence of the law. And although worldly men seldom have such motions in their mind as David and Ezekiah had: yet it is necessary, that he who is justly punished for offences perpetrated, be touched with true sorrow for his sin without hypocrisy. Contrition meritorious with the Papists. But here an error of the Papists is to be taken heed off, who teach that such a sorrow conceived for sin, doth merit forgiveness at the hands of God. For although this sorrow do go-before the petition of forgiveness: yet it is not the cause of mercy and forgiveness. But whoso persisteth in weighing his sin & his punishment together, and proceedeth no further, shall be swallowed up of desperation, as Cain, Saul, judas, and many others were. thirdly, in God he must honour his judgement and his mercy. Of the righteous judgement of God, it is, that sins are punished in all men: & of his mercy, that they are punished, not to their utter destruction, but for their salvation, if they despise not the salve. Unto his judgement it belongeth by degrees of punishment to correct sinful man, until he come to the last. And, forsomuch as he professeth himself to be the Physician of souls, he doth as it were imitate skilful Physicians, who in curing do use certain degrees. first they begin with gentler sorts of salves: and if they do little good, they lay sharper remedies unto the wound. And as Hypocrates doth say: The diseases which medicines do not heal, the iron doth heal; those which the iron healeth not, the fire doth heal; but such as the fire doth not heal, they, of my word are incurable: So God doth sometime reprove man's wickedness, by the word; if the doth not help, he correcteth with sickness, infamy, & imprisoment; if they profit not, he inflameth the fire of his judgement in the minds of men, and maketh them aghast with the terror of everlasting torments; if neither that can heal their cancer, he leaveth them quite as incurable, and giveth them over into a reprobate mind, so that they have neither a right judgement to discern things, nor any sorrow at all, by reason of the filth of wickedness, wherein they wallow. To be short, God of his judgement doth punish that through his mercy, Isai. 28, 21. he may save: This is it which Isaiah doth say: He doth a strange work, that he may do his own, that is, he doth kill and slay, that he may quicken and salve. This judgement and this mercy of God, are joined-together of David so often as he lamenteth his sins, as may appear both in 51. & also in sundry other psalms, but especially in those which are called penitential Psal. Last of all, in the Gospel he must seek for counsel, and for comfort. The thief which hung on the right hand of Christ, confessed his offence and misery; saw the falsehood and cruelty of Satan; had the judgement of God also in great reverence. For being on the cross, Luk. 4, 23. he spoke these words: We receive things worthy of that we have done. Beside he praised the mercy of God fleeing unto Christ, whom before his eyes he saw imbrued with blood, and defiled with the spittle of the soldiers: whom notwithstanding he confessed to be the Physician & Saviour of the world; & so through belief on him was delivered from the sickness of his soul, though not from the punishment of his body. Notwithstanding he heard his comfortable voice, To day thou shalt be with me in Paradise. In like manner those which with the thief in their deserved pains and affliction do return unto Christ, be received and healed, although their sins are infinite, and their offences in quantity pass the sand of the sea, as Manasses confessed that his sins did. For, as the mercy of God in Christ is endless, and a ransom of infinite, and unestimable price: So the Physician Christ, who affirmeth that he came to save that was lost, Mat. 18, 11 doth offer himself into all men indifferently, and without respect unto any calleth all men unto repentance. Mat. 11, 28. For so he saith: Come unto me all ye that are weary and laden, and I will ease you. Hear he calleth all that labour, and be loaden albeit with infinite sins; he excludeth none, but admitteth all unto repentance; and ministereth remedy to such as come under his hands, and crave his help with the thief. For first he removeth away the cause of affliction, namely sin, when man at the voice of the Gospel repenteth; when he besprincleth the conscience of the penitent with his blood, and washeth it from dead works; and withal imputeth his righteousness to the penitent, that by the same, he may appear righteous in the sight of God, although before man he beareth the punishment of sin. Beside with inward consolation by his spirit he mitigateth present affliction, & giveth strength to bear the deserved punishment with a quiet mind. And although the cross seem in man's eyes an odious thing; yet is it (yea, though it be deserved) a sacrifice highly pleasing God; as we may see in David, and in the thief. The thief was punished for his enormous wickedness: David suffereth affliction for adultery and murder which he had committed. Notwithstanding both the cross of that thief from the cross of the other thief hanging on the left-side of Christ; and the affliction of David from the punishment of Saul, differed in respect of their sorrowful and repentant hearts: which being laid upon the cross of Christ as upon an altar, it becometh consecrated, and a most acceptable sacrifice before God. Of which kind of cross read more in our annotations upon the 25. Psalm. * Which commentary of this Auctor is extant in English. The third kind of cross, is Dokimasie, which is a proof and trial of faith and constancy in confession. This Dokimasie is done many ways, so that easily it cannot be included within certain kinds. 3. Kind of Crosse. For faith is tried sometime in prosperity, and sometime in adversity; sometime inwardly, and outwardly sometime. Abraham was tried by banishment; Abraham how tried. by hunger; by hazard of his wife; by differing of the promised seed; by the barreunesse of his wife; by the commandment to kill his only son Isaak, whom he loved more than his own life. All these things seemed to be cleane-against that great promise of the land of Canaan, and of the seed which should multiply even as the sand of the sea. But how escapeth Abraham? how overcometh he these most grievous temptations? Even by faith alone. Hereby he persuadeth himself that God is not only true of promise, but mighty also to perform the same; hereby he glorified God; hereby he meeteth with the course of nature; hereby he preferred obedience toward God before the life of his son; & hereby he strengthened himself in all his troubles. joseph also he was tried both on the left hand, joseph how tried. and on the right; on the left, by his envious brethren, by exile, by bondage, by the enticements of an unchaste woman, by imprisonment, etc. on the right hand, by the gift of intrepreting dreams, by honour, favour of his prince, by preferment above other Lords, and by his dexterity in the whole government. Notwithstanding he keepeth a straight course, declining neither unto the left, nor unto the right hand, but through faith only persisteth unmovable. Troubles of Io●. job likewise was tried both by adversity and prosperity. First with happy success of his affairs, with many children, store of riches, and with worshipful friends: afterward with the soudden death of his children, with loss of his goods, with loathsome botches and boils, with a brawling and cursing wife, with lack of friends. Now holy job tossed with these tempests, albeit sometime he seemed to totter: yet by faith he rose-againe, and opposed against present misery that blessed life, and happiness, which GOD, who can not lie, job 19, 25. hath promised to his servants. For I am sure, said he, that my Redeemer liveth, and that I shall rise-againe at the last day. And this is it which john doth say▪ 1. john. 5, 4. That which is borne of GOD, overcometh the world, That it may be a testimony, as Bernard saith, of the celestial generation. This trial of faith is compared to the trial of gold in the book of Wisdom. As gold is tried in the fire: Wisd. 3. 6. so men are tried in the furnace of affliction. 1. Pet. 1, 6. 7. And Peter: Through manifold temptations ye are in heaviness, that the trial of your faith, may be much more precious than gold. For as by the fire gold is tried whether it be pure or no: so by the cross faith is tried, whether it be without all dross of hypocrisy. But what? Is not the judgement of God according unto the truth? What justice can it be to afflict men without cause why? Although affliction cometh sometime without a manifest fault: yet it never cometh without cause why. For this cross of trial hath many causes & those weighty, as the trial of faith, that stirring up of the hear to call-upon God, to meditate upon the word of God; the sense of GOD his presence in affliction; the contemplation of eternal happiness; the preservation from greater evils▪ Therefore albeit the cross of itself be evil: yet forsomuch as it healeth and driveth-awaie poison, it is necessary, as the auctor of the Epistle unto the hebrews teacheth. For as myrrh, notwithstanding it be sharp and bitter; yet it healeth wounds, and preserveth from putrefaction: So the cross of the saints, though it be irksome to the flesh, and grievous: yet it destroyeth no●, but healeth rather. Exo. 15, 25. And as the waters which were very bitter in Marah, Eccles. 38, 5 after that the wood was thrown thereunto, became sweet: so there can no cross happen to the saints of God in this life, but it becometh most pleasant, if the wood of the cross of Christ be added, as a sauce: but if that be taken away the waters become bitter, and unsavoury, that is every cross is very sour, and intolerable, unless it be tempered as it were with the cross of Christ. Manifold examples of this kind of trial may be red in the 11. Chapter of the Epistle to the Hebrews. The last kind of cross is called Martyrie. 4. Kind of Crosse. Hereby testimony is borne to the doctrine of the Gospel, the end whereof is, that by it, as by a seal as it were of God, many may be invited to embrace the religion of Christ. Aug. in Psal. 119. Augustine expresseth the signification of the name on this wise: Testimonies in Greek are called Martyria, which word we in these days use as a Latin word. Whereof it is that, we call such as are humbled for the testimony of Christ by sundry afflictions, and have fought even to the death for the truths sake, such I say we call not Testes, that is witnesses, albeit that is their name in Latin, but Martyrs after the Greeks. Now the children of GOD are in this world tried after two manner of ways, Kinds of martyrdom. by reproaches, Wisd. 2, 19 and by torments. Let us examine him, said the wicked, with rebukes and torments. 1. Tim. 4, 10 And Paul, Therefore we labour and are rebuked, because we trust in the living God. The benefit coming by the martyrdom of the Saints, Profit of martyrdom. Theodoret very notably expresseth, Theod. Lib. 9 de Legibus. when he saith: As in time passed the bush that Moses saw, was not consumed with fire: Exod. 3, 2. 3. So neither did the weapons of enemies consume Christians, although they were mightily beset roundabout of the wicked. But rather as after trees be hewen-downe, much more imps do springe-up, than the bows were that were cut-off: So now also after the slaughter of many godly men, more did run unto the gospel, and that day, by day than ever did: yea, and the blood of the slain bodies was a certain watering of the new plants springing-up in the Church. So that à Martyr in suffering, doth not suffer, for himself only, as Ambrose saith, but also for every man. For himself he suffereth to be crowned, for every man he suffereth, to give them an example: For himself to his rest; for every man to their welfare. And although the very fear of GOD only be a sufficient cause, why that Martyrs should endure torments courageously (for the fear of God should work so, that we must contemn all other fears, after the example of the Apostles, who at the first being sharply whipped, Acts. 5, 40. 41. grieved no whit thereat, but triumphed, sorrowed not, but rejoiced that they were counted worthy to suffer rebuke for the name of jesus) yet the ancient writers do make four causes of the same, which they mention on this wise: The love of Christ commandeth; Fortitude overcometh fear; Faith confirmeth the mind; & patience endureth. How many things are to be in à Martyr. But in a Martyr I require these things in order. The first is a firm knowledge, and demonstration of the doctrine of the Church: the second, a lively faith in Christ: the third, a constant confession and defence of the doctrine: the fourth, courage of mind to bear the cross: the fifth, obedience or patience under the cross: the sixth, an invincible hope: the seventh, invocation of GOD, to which together with the cause he should commend his soul. All which are evident in Stephan the Proto-martyr. Acts. 7, 55. 56, etc. For neither, as Augustine saith, can they have the life of Martyrs, Who suffer as Martyrs. who have not the lives of Christians; seeing it is not the punishment, but the cause that maketh à Martyr. Wherefore the punishment of anabaptists, and other obstinate heretics, is not martyrdom, but a just punishment due to them by God and the laws. Many fanatical heads indeed approach without fear unto the torments, but it is because they are deluded by Satan, who endeavoureth by their pains to confirm erroneous opinions unto the destruction of the Church. And therefore let us duly consider the cause, why we suffer martyrdom, lest through the delusions of the devil we be bewitched: for to suffer persecution, to be in prison, to be whipped, to be kept from liberty, to be killed is no praise: but this is praiseworthy, to have a good cause. For the praise consisteth in the goodness of cause, not in the bitterness of punishment. Neither would I have any man for some certain opinion not contrary to the foundation of religion, to bring himself into danger, especially if the judgements of the godly which agree-together in the ground, are diverse, which notwithstanding may stand without shaking the foundation, I mean the article of faith. Hear happily some enquirer of the judgements of GOD, Why God suffereth his Saints to be martyred. may demand, how it cometh to pass, that God being most righteous, can suffer his saints, whom most entirely he doth love, to be torn after such an horrible sort, and to be mangled and deformed with such contumelies; and that of Satan and his members? Hear we must open the eye not of reason, but of faith; not the sense of flesh, but of the spirit must be consulted withal, that we may clearly behold the truth, and know that nothing cometh to the Saints of God without his providence, under the shadow whereof they are covered. I confess indeed it is a trim sight for the Devil to see Abel murdered of his own brother; Daniel cast into the lions den; job spoiled of his goods, and replenished with botches; Steven to be stoned; yea and all the saints with torments and shame, to be executed to death: But I confess too, that in the eyes of God (who testifieth, Psa. 116, 15 that in his sight the death of his Saints is precious) it is a much more goodly sight; yet not of itself, but in respect of the event. And therefore both God and the devil also will the punishment of the saints, but not both alike, but with a divers affection, and purpose. For God of mercy suffereth his Saints to be afflicted; but the devil persecuteth them of malice: God, that they may be crowned; the devil, that they may be confounded: God, as a Father; the devil, as a tyrant, and hangman; God, for his own glory; the devil, to his own confusion. Of these causes Augustine speaketh on this wise: Every wicked man in himself hath a will to hurt, but yet hath no power in himself that he may hurt, that he would he is now accused, that he may through the secret dispensation of God, he is given to one to be punished, to another to be proved, to another to be crowned. To be punished the Israelites were delivered into the hands of strangers, because they had sinned against God. To be proved, job was delivered to Satan: And job was proved: but Satan put unto shame: To be crowned the Martyrs were tormented of bloody persecutors. And therefore a great deal more happy are the martyrs in their torments, than the most mighty monarchs in their delitiousnes, riches, honour, and pleasures. Which thing Augustine also doth witness, when he saith: The men of this world are unhappily happy: but the Martyrs were happily unhappy. For they were unhappy for a time, but they are happy for ever. According to the word of the LORD: Math. 5, 10 Blessed are they which suffer persecution for righteousness sake. This success of the Martyrs is notably described by the Psalmist in these words: Psal. 126, 5 6. They that do sow in tears, shall reap in joy. They went weeping and carried precious seed: but they shall return with joy, and bring their sheaves. And hence it is that the holy Martyrs of God do cast their eyes and their mind, not unto the time of sowing, and to the purpose of Satan, that would utterly overwhelm the Church of God in the streams of blood, but especially unto the most ioieful time, when the sheaves shallbe gathered together with gladness, and unto the reverend providence of God who after this manner by his wise counsel will have his saints to be exercised in this life, that they may be like his son, both in the cross, & in glory. Whence it is that the holy Martyrs of God do comfort themselves in the mids of torments. For they know, 2. Cor. 4, 17. That light affliction which is but for a moment, causeth unto them à far more excellent, and an eternal weight of glory; & that, as it is in the Epistle unto the hebrews; Chastising bringeth the quiet fruit of righteousness. Heb. 12, 11. Hitherto maketh that adhortation of Peter: 1. Pet, 4, 13 Rejoice, in as much as ye are partakers of Christ's sufferings, that when his glory shall appear, ye may be glad and rejoice. By the remembrance of this providence of God, let us strengthen our minds against the offence of the cross, & think-upon a joyful event, to wit, how they who in this world bear witness to Christ, How the Martyrs are to be worshipped. shall in the world to come be eternally blessed with Christ. Furthermore it may be asked with what service are the martyrs to be worshipped, especially for so much as we see temples to be erected, wherein the names of martyrs, and of others are placed, and festival days ordained in their honour, & worship? Unto this question out of Cyril, where he refelled the slanders of julian, I do thus answer: We do say how the holy martyrs be no Gods; neither have we used to worship them. But we praise them with great honour, for so much as valiantly they have fought for the truth, and kept the sincerity of the faith. And Augustine: The examples of the saints are not set before us, that we should of them be justified, but that following their footsteps we may know, how he hath justified us, who justified them. Therefore if either temples be erected under the names of Martyrs, or Feasts be instituted in their momorie, I mislike it not, so it be done not for worship sake, but only to retain them●in remembrance, and to recite their acts, that others may both thank God for their constancy, and imitate their examples, if any occasion shall seem to require the same. The things which Monks do tell of martyrs, are but mere fables and illusions; As that Martyrs at the hour of their martyrdom have begged of God, that so many as bear their passions in memory, and worship them upon fasting, and ember days, may be delivered from certain diseases. Which their lies are so abominable, as nothing can be more. For did the holy martyrs make such a request, they were extreme blasphemers of God his holy Name. Besides the Papists do feign how the martyrs of God for three causes are to be worshipped. Martyrs are not to be worshipped. The first whereof is the need we stand in; the second, the glory of the martyrs; the third, the reverence of God. But all these rotten reasons are overthrown, as it were with a thunderbolt from heaven, by this saying of the Lord: Mat. 4, 10. Thou shalt worship the Lord thy God, and him only shalt thou serve. If then necessity do press thee down, follow the example of David: Psal. 121, 2. who saith, Mine help cometh from the Lord, which hath made the heaven, and the earth. For that is the commandment of the Lord, Psal. 50, 15. Call-upon me in the day of trouble. And the truth itself doth say: john. 16, 23. Whatsoever ye shall ask the father in my Name; he will give it you. And whereas they say, the glory of Saints is more known through calling-upon them, to wit while we obtain that which we ask by the help of them, that is open blasphemy, and reproach against the son of God, yea and most filthy idolatry, which all the saints do abhor. Neither is that of greater force, that they say, the reverence toward God doth require, that a sinner who hath offended God, should not approach unto God himself without a patron, As though that patron did not suffice, whom we have in heaven, 1. john 2, 1. even jesus Christ the righteous. If any man sin, saith john, we have an advocate with the Father, jesus Christ, the just. 2. And he is the reconciliation for our sins: and not for ours only, but also for the sin of the whole world. And therefore the Papists do both deceive, and are deceived of Satan, who hath brought the worship of Saints into the world, even utterly to abolish, or at the least to blemish the office of our only Mediator jesus Christ; to make the Saints infamous; and finally, that the idolatrous worshippers of Saints may be partakers of his eternal torments. So then omitting fables, and delusions of the devil, let us imitate the examples of the saints in all their well-doing; and prepare we ourselves to enter into troubles for the truth of God, so long as we go on warfare upon this earth. And that this is the true use of the memory of saints, Augustine also doth witness, when he saith: There is none have a better way to instruct the people of God, than Martyrs: examples are of more force th●n words▪ and better is it by deed, than by voice to teach. Besides it is demanded, Whether idolatrous Princes are to be obeyed. whether it be lawful for any man to se● himself against tyrants, which maintain idolatry, especially seeing that Christians are commanded to obey even the cruel: For so Peter saith: Be ye subject to your Masters withal fear, 1, Pet. 2, 18. not only to the good & courteous, but also to be froward. This commandment of the Apostle, whereby we are commanded to obey even the froward, is not so to be understood, as though we should obey them in matters against our salvation, Obedience to Magistrates. but they are to be followed, so long as they command either such things as are honest, or things against right, if so be they only make us miserable in respect of our bodies, not ungodly in respect of our souls. Therefore Polycarp doth ●aie: That honour is to be given to the magistrate, which is not contrary to religion. If therefore he command thee to do against religion, Acts. 5, 29. answer with Peter, we ought rather to obey God than man. For we obey the Magistrate, even because God hath commanded that we should. And therefore if he command that which God hath forbidden, they are held excused by the commandment of à superior▪ namely God; and delivered from obedience to the inferior, which is man, be he notwithstanding for authority mighty. But by the way, Tyr●●● how to be resisted. it is to be noted that tyrants are to be resisted two manner of ways. One is, when subjects do improve wicked decrees, as those three youngmen of whom Daniel speaketh, Dan. 3, 12. 16. 17. 18. refused to adore the image erected by the tyrant; and chose to be cast into the burning furnace rather than they would obey the wicked commandment of the Tyrant. For this commandment, 1. Cor. 10, 14 Fly from idolatry, bindeth all men be, they of what state o● degree soever. The other way to resist tyrant's is, when subjects fly unto their weapons, whereby they remove-awaie wicked commandements. Here a question is moved, whether it be lawful for the maintenance of religion to resist tyrants, and by sword to hinder wicked and ungodly decrees? In this place I distinguish between them that are under one chief head, whether he be à King, or an Emperor, or any other Monarch. Who may by weapon if need so require resist Tyrant. For some are subjects simply: some are Magistrates next unto the chief Magistrate, & they are called popular magistrates, such were in time passed at Lacedemonia the Ephors; at Athens the Demarches; at Rome the Tribunes of the people, and are at this day the Septe●●●irie in the Roman Empire, the chief Senator● next unto Kings in every Realm. These for somuchas. they are placed of God, first to be the keepers of the first and second tables, that is, to see that true religion be professed ● and honest discipline in use; then to moderate, and if need require, to bridle the raging desires of kings and monarchs when they set-down any thing against the laws and religion, these I say both may, yea and are bound first by counsel, so much as may be, to set themselves against tyrants; and by their wisdom stop their foolish enterprises. But if by thei● wise counsel they prevail nothing with the tyrants, then are they bound yea with weapons to defend godly subjects, and remove-awaie idolatry, & restore true religion: which thing if they do not, they discharge their duties but fraudulently. And although the Church doth not increase by wars: yet outward violence, which is offered to religion by tyrants, may by the magistrate placed between the chief head, and private men, be repelled by force. Which thing both nature teacheth, and the office of the popular magistrate requireth, and the examples of holy men do confirm: wherefore let the magistrates, and moderators of the chief head, have this saying of the Lord before their eyes: Mat. 22, 21 Give unto Caesar, the things which are Caesar's, and give unto God, those things which are Gods. CHAP. 4. 1. An allegorical representation of the office of ministers; 2. The sundry significations of the word, Well, or fountain, in the Scriptures. AND DIGGETH A WEL. THis fourth member touching the teachers of the Church, is an allegorical image of the ministers of the word. This pleasant allegory doth admonish us of many things. First it sendeth us unto the very fountain, God à well, and in what sense. namely unto God himself. And God is called á well, both because he hath all good things from himself; and also for that he doth communicate from thence with his creatures without any hindrance to himself. For God ministereth to all, lacking nought, and receiving nothing of any man. Of this fountain the Psalm speaketh: Psal. 42▪ 2. My soul thirsteth for God, even for the living God. And the Lord by the Prophet jeremiah doth say: jer. 2, 13. My people have committed two evils: jerem. 2, 13. they have forsaken me the fountain of living waters, to dig them pits, even broken pits that can hold no water. john. 4, 10. 14. And the Lord in the Gospel calleth himself a Well. The water issuing from this fountain, The water of God, what; joel. 2, 28. is both the gift of the holy ghost; Therefore saith the Prophet: I will powreout my spirit upon all flesh; and also the doctrine of the Gospel, or the promise of Christ. These are wholesome waters indeed, wherewithal the hot, and troubled consciences are cooled. And the doctrine puffeth not up, but is spiritual, and withal cooleth the heart from the lusts of the world, & inflameth with the love of God. Which wholesome waters Peter calleth the words of eternal life, john. 6, 68 when he saith: Master, to whom shall we go? Thou hast the words of eternal life. Therefore in the Revelation Christ saith: Revel. 21, 6. I will give to him that is à thirst, of the well of the water of life freely. And as this living water is offered through the preaching of the Gospel: The water of life how received. so by faith it is drawn, and taken, according to the words of the Lord: john. 6, 35. He that believeth in me, shall never thirst. Hitherto maketh that saying of Isaiah, With joy shall ye draw waters out of the wells of salvation. Isai. 12, 3. 4. And ye shall say in that day, Praise the Lord; call-upon his name. secondly it signifieth that men are altogether unclean and dry, unless they be watered with the waters of this fountain, and be filled. Because no man, as Bernard saith, is clean from filth, all men have need of the well of mercy, and with a like desire should hasten unto this well with Noah, Daniel, & job. And the Lord saith, Whosoever drinketh of the water that I shall give him, john. 4, 14. shall never be more à thirst. Of this water also the Prophet Zechariah did prophecy in these words: And in that day shall there waters of life go-out from jerusalem, Zach. 14 8. that is the preaching of the evangelical doctrine, which having proceeded from judea, and jerusalem, shall be sowed afterward over the whole world. thirdly it calleth us back from puddles, and cisterns, which either have no water at all, or if they have, it is muddy, and unclean, yea and infected with poison, that is, it reclaimeth us from the doctrines of men, and devils, the which do kill such as drink thereof with their poison. Moreover David in this allegorical picture hath an eye first unto the type of the ministery of the Gospel, which is proponed in Genesis, Gen, 2, 10. where it is said, That out of Eden went a river that watered the whole world. Christ our Lord is that living fountain buried in the earth, but from the heart of the earth it springeth a living well to water the face of the whole earth, that is to refresh so many as dwell upon the earth with the most comfortable waters of his Gospel, that they never thirst more. secondly, unto that fountain of water, which issued from the hard rock, and followed the people. Which rock, as the Apostle teacheth, 1. Cor. 10, 4. was a figure of Christ. Whose water did signify the most delectable liquor of the Gospel. Thirdly, he had respect unto the condition of men in his time, which dwelled far-off from jerusalem. For they through the vales of ●eares went unto jerusalem at the high feasts, and in their tedious journey with great labour digged the earth to find water for the quenching of their thirst. And therefore in the spirit saw how the great pains of the ministers was signified, who not without infinite troubles and persecutions should draw water out of the fountains of salvation, whereby they might refresh those which thirst after their soul's health. CHAP. 5. 1. How the teachers in the Church are blessed, & prosper; 2. Their enemies who they be; 3. Whether in the time of persecution, they may fly or no; 4. Comforts for the Ministers in their conflicts. DOUBTLESS WITH BLESSINGS SHALL THE TEACHER BE CROWNED. 7 THEY GO FROM VICTORY UNTO VICTORY. THis fift member of the description, containeth a promise of blessing for the teachers of the Church, & of good success in the ministery. This promise comprehendeth as most plentiful doctrine, so most sweet comfort. The doctrine is, how the ministery of the word should prosper. Of this efficacy the Prophet Isaiah speaketh on this wise: Isai. 55, 10. As the rain cometh down, & the snow from heaven, & returneth not thither, but watereth the earth, and maketh it to bring-forth, and bud, that it may give seed to the sour, 11. and bread unto him that eateth: So shall my word be, that goeth-out of my mouth: it shall not return unto me void, but it shall accomplish that which I will, and it shall prosper in the thing whereto I sent it. As if he said, The word of promise, which at my commandment ye are to preach, shall evermore be of force. For as the rain which at my bidding watereth the earth, and maketh it fruitful, so that of á little seed the husbandmen gather such an harvest, that not only, they feed their own family therewithal but also have sufficient seed for the year ensuing: so also shall the seed of my word be fruitful, and prosper, so that the sowers of the word may bring-home abundance of fruit. Afterward when he addeth: They go from victory unto victory, He signifieth how the teachers of the Church shall not want enemies, whom notwithstanding they shall overcome through the power of GOD, wherewith they are strengthened. Moreover the enemies with whom the soldiers of the Church, Enemies of the Church who. that is, the preachers of the word do encounter, they are the devil and his guard, tyrants, sophisters, hypocrites, and Epicures. Against these enemies the ministers of the Gospel enter into the field being armed with spiritual armour; of which armour we have already spoken * In the first part, Chap. 3. Page. 18. 19 . The Devil he layeth snares both for the doctrine, and for the life of the ministers of the word, that by either, Purpose of Satan. or by both, he may overthrow us. Against this enemy we are to fight by sincerity of doctrine, by innocency of life, and by ardent calling-uppon the Lord of hosts. Submit yourselves to God, Rom. 4, 7. saith james, resist the devil, and he will fly from you. And as he is obedient to GOD which giveth credit to his word, and liveth according unto the same: So he resisteth the Devil, invading the word and the life, who retaineth sincerity of doctrine, liveth innocently, and calleth earnestly upon God. But when this thadgeth not well with him, that is, when he is not able either to corrupt the doctrine, or to mar the life, he flieth, and confesseth himself to be overcome. And, because he is much more mightier than man is, this promise is deeply to be engraven in the heart, And he will fly from you, that is, nothing will hurt you, he shall not overthrow you by his subtleties, so long as ye abide grounded upon faith. 1. john. 5, 4. For faith is the victory of the world, that is of the devil and of all his warriors. But for somuch as there is perpetual war between Satan and the Church of Christ, we ought then especially to be in arms, when he seemeth to fly away. For he flieth not as one without all hope of any buckling again, but that after an other way he may return out of his ambushes with greater force. For as he is unconstant and crafty, and of great experience: so he setteth upon the ministers of the Gospel now this way, and then an other way, and thereby sometime he he maketh great slaughter, as may appear in heretics of all ages, among whom there have been many very learned, & godly men, but being snarled and utterly blinded with the nets of Satan, and arguments of blind reason, they have yielded. And therefore the soldiers of God, and guiders of the Church of Christ, will stand in the forefronte against the devil, under the banner of Christ, keeping faith and a good conscience by all manner prayers and supplications, praying always in the spirit, and in watching therein with all earnestness, that utterance may be given to them in the opening of their mouth with boldness, that they may make the mystery of God to be known, for which they are sent in embassage. Tyrant's also, tyrants enemies to the ministers of the Church. they most furiously do persecute the ministers of the Gospel, they kill, and dispatch many out of the world. Notwithstanding they do not so much overcome, as they are overcome. For as their better part, to wit, the mind is a slave to filthy affections: So the souls of the godly in the mids of their troubles do triumph in joy. For they both comfort themselves with a constant hope of the glory prepared for them; and also with the eye of faith they do behold the miserable destruction of such as persecute them. Of which destruction David speaketh after this wise: Psal. 52, 5. God shall destroy thee for ever; he shall take thee and pluck thee out of thy tabernacle, and root the out of the land of the living. The righteous also shall see it, 6. and fear, and shall laugh at him, 7. saying, Behold the man that took not God for his strength, but trusted unto the multitude his riches, and put his strength in his malice. 8. But I shall be like à green olive tree in the house of God: For I trusted in the mercy of God, for ever and ever. And therefore Nero in killing Paul, was overcome of Satan, through whose instigation he persecuted, and slew the Apostle: But Paul was crowned, and went from victory unto victory. For not only he himself received a crown of righteousness from the righteous judge: but his blood beside was a certain watering of the Lords field, whereby the young plants of the Church doth more & more increase. But here springeth a question concerning flight: Whether the preachers in time of persecution may fly, or no. Whether in the time of persecution godly pastors may shift for themselves by flight to avoid the hands of tyrants, especially seeing at the first show there be contrary sayings and examples to in the scripture? These places should see●e to be contrary, Mat. 10, 13. When they persecute you in this city, flee unto another: And, An hireling seethe the wolf coming, john. 10, 22. and he leaveth the sheep, and flieth. The examples, Christ fled into Egypt; Mat 2, 13. Paul was let-downe in a basket, 14. and so escaped from his persecutors: Acts 9, 25. On the otherside both Christ, and Paul, yea and infinite Martyrs and doctors of the Church have voluntarily yielded themselves into the hands of tyrants. The contrariety of these sayings, and examples may easily be reconciled, if we mark the causes well. He that by fleeing seeketh his own, and not the things which are Christ's, is much to blame. Contrariwise, he that by flying seeketh the glory of God, and not his own commodity, offendeth not. And therefore saith Augustine: The servant of God sinneth not, though seeing the rage of tyrants, greedily bend to destroy his soul, he changeth his abode, if so be that he commend his flock to the high shepherd sitting in heaven, and saveth himself for their advantage by flight. But this commandment seemeth to be contrary thereunto, An objection. Fear ye not them which kill the body, Mat. 10, 18 but are not able to kill the soul. Now what is flight, I pray you, but a fear? If therefore fear be forbidden, flight also is forbidden. Answer. I answerere, when thou art in the hands of a Tyrant, thou must contemn death, according to the commandment of the Lord, Fear not them which kill the body: but if thou art out of his claws, thou oughtest to fly from the persecutor, not so much to save thyself, as for thy sheep sake, provided always that thy flight be not a betraing of the sheep. For he maketh a tyrant, that provoketh; and he that shunneth, correcteth him. And therefore this distinction of Augustine is to be had in mind: Au. Ep. 180. When persecution is hot, the ministers of Christ are to fly, if so be that either there is no congregation where they are, or if there be, when there be ministers enough to fulfil the ministery, which have not such cause to fly. But when the people shall abide, and all the ministers fly away, what else do they show themselves, but even cursed hirelings without all care of the sheep? But if Tyrants do persecute without all respect all the ministers of the gospel, & spare the common people, what is then to be done? Hereunto Augustine doth answer, That having made earnest prayer unto God, they are by lot to choose who shall flee, and who shall tarry. For in so doing both good regard is had for the present state of the Church, and also it is well provided, that when the teachers of the Church be once killed, it shall want no ministers for all that to instruct them. Sophisters and sycophants being puffed-up with the wisdom of this world, Sophisters an other sort of enemies. they subtly lay snares to entrap the preachers. The scope of whom is, that the fountanes of Israel being either stopped, or troubled, that is, that the heavenly doctrine being either utterly abolished, or depraved with human, or devilish devices, the Church, whose life is the purity of God's word, may be oppressed. Their sophistical art is fitly compared to a brawling woman, Whom who so hideth, Pro. 27, 16. hideth the wind, and she is as the oil in his right hand, that uttereth itself, as Solomon saith. For the slights thereof are infinite. Whereof it is, that he which would refute all Sophisms, doth like him which would take the winds in a net. Then what is to be done? How are Sophisters to be resisted? The Pastors of the Church above all things must keep in memory the strong and evident testimonies concerning every principal point of doctrine; from which they must not suffer themselves to be withdrawn by any sophistry of man: which they shall notably withstand, if they have been well instructed in true Logic. Logic. secondly, by ardent prayer they must beg of God, that by his word he would strengthen them against the subtle reasons of man, lest the truth be wound in by the serpent, and so choked, that is, that by sophistry it be neither utterly overthrown, nor at the least depraved. thirdly, they are to eschew all unproper kinds of phrases, and unusual of the Church, and to content themselves with the simplicity of speech, which the truth doth love. Finally, if so instructed, they are not yet able quickly to answer unto all Sophisms, let them be contented with the simpleness of doctrine, which is evidently expressed, & proved with manifold testimonies of the scripture agreing-together. And the ministers of the Gospel being thus armed, they shall easily beare-awaie the bell, from all their adversaries notwithstanding the subtlety of the slippery serpent. A notable example hereof I will add, taken-out of the Ecclesiastical history, following the usual translation: Eccles Hist. Lib. 13. What force (saith he) the simplicity of faith hath, we do know by those things which be reported to be done there. For when for the care of the religious Emperor, the Priests from all parts of the world had assembled-together, very noble and rich Philosophers, also came thither too, moved through an opinion they had: among whom a certain notable Logician day by day would move great conflicts of disputation to our Bishops, men not unprobablie learned in Logic. And great concourse of learned, and lettered men there was to hear; yet could the Philosopher by no means be either brought unto a blank, or caught from flying of any man. For by his art of Logic he so met with the questions objected, that when he seemed most of all to be taken, as a slippery Eel he slidawaie. But (because God would show that his kingdom consisteth not in word, but in power) among the confessors (of the truth) a certain Bishop of a most simple nature, which knew nothing beside jesus Christ, and him crucified, was present. Who seeing the Philosopher to insult over those which took our parts, & boasting himself of his craftiness through the art of disputation, craveth of all men room, & faith he would speak a few words with the Philosopher. But they on our sid, which knew well enough the simplicity, & blunt speech of this man, began to blush somewhat, & to fear least peradventure his holy simplicity should be made a laughing game among subtle fellows: yet would not this father desist from his purpose, but thus began his speech: In the name of jesus Christ, faith he, hearken o Philosopher, unto the truth. There is one God, who made both heaven and earth, and which gauè life to man, whom he had framed out of the, lime of the earth; he hath created all things both visible, and invisible, by the power of his word, and established them by the sanctification of his spirit. This word and wisdom, whom we call the son, taking pity upon the errors of mankind, was borne of a virgin; and hath through the passion of his death delivered us from everlasting damnation, and by his resurrection hath given us everlasting life, whom also we trust shall come to judge all things which we go about. Dost thou believe this to be true, o Philosopher? But he the Philosopher) as though he had never learned any art to gainsay, was so astonished through the power of the words, that he had nothing to say, but only this that he did think so, & that there was none other thing true beside that which he had said. Then the old man: If thou believest these things to be so, said he, arise and follow me unto Demonicus, & receive the sign of this faith. And the Philosopher turning about unto his disciples, & unto them which came to hear, hearken, saith he, o learned men, while I was dealt withal with words, I to words opposedwords, & by the art of speech did overthrow whatsoever was said: but when for words, power proceeded from the mouth of the speaker, words could not resist power, nor man prevail against God. And therefore if any among you can of those things which have been spoken, perceive the things which I do, let him give credit to Christ, & follow this old man in whom God hath spoken. This story notably doth teach by what weapons victory may be achieved against Sophisters, namely by a certain persuasion or demonstration of the ground of religion; by simplicity of speech; & by ardent prayer, that God may give strength to his word, as though himself did utter the same by his own most holy mouth. As the hypocrites, Hypocrites ● fourth sort of enemy 〈◊〉 I mean stage players are not taken for them which they be, but do put-on, and represent a strange person, or as Augustin saith, they hide that which they are under a parsonage, & boast in a parsonage that which they are not: Hypocrites who. So the scripture by a Metaphor, calleth such hypocrites as by external gestures and deeds boast themselves for saints, when for all that their mind is profane and wicked, that is, when the outward man appeareth meek as a sheep, when the inward is ravening like a wolf. Mat. 7, 15 For by this image Christ depainted hypocrites. Hypocrisy what. Hereof hypocrisy is said to be an outward feigning of godliness under a profane and wicked mind. So that à double sin is in hypocrisy, to wit, impiety and lying. For which cause their damnation is doubled, for they are condemned both as wicked against God; and as liars before men. Therefore the saying of Aristotle against Xenocrates may well be applied to hypocrites, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Fair hands he hath, but a foul heart. These because they are not enemies, but citizens; not haters, but friends; not strangers, but will be counted of the household of the Church; they do more easily overthrow the simpler sort, than do open enemies. For it is truly said: A sase and à common way to beguile, is under the name of friendship. Now what hurt hypocrites have done to the Church, the histories of all ages do abundantly declare. For, seeing they fight with outward superstition and ceremonies, wherewith the rude people are most of all moved; and because they cloak their supertion with fastings, long prayers, alms deeds, and feigned sadness of the face, they set-uppon the doctrine of free justification, and would obscure the same with a certain witchcraft, as may appear in the sects of all monks. But against this hypocrisy prudent simplicity must be opposed, which consisteth in the knowledge of the truth, in the love of goodness, & in doing righteousness. Then by teaching, the visor is to be taken from hypocrites, that the wolf, which they do hide, may appear, filthiness be seen, the subtleties detected, and inward wickedness be known, that all may learn how that the kingdom of God doth consist not in outward rites, not in ceremonies, not in a feigned show; but in the true godliness of mind. Last of all, Epicures â ●isi kind of enemies to religion. the Epicures they also insult over the doctrine of the Church, and persecute the same; preferring pleasures, riches, and worldly glory, before the will of God, celestial riches, and the eternal glory of the saints. These objections are somewhat confuted in the 1. part, Chap. 12, pa. 120, 121. they object the stumbling-block of the cross of Christ; they object the small number of those which unfaignedlie do believe the Gospel; they object the glory of the popish kingdom; they object the wisdom of the adversaries; and finally they object the heresies, and schisms wherewithal the Church is rent-asunder. But he which rightly hath learned jesus Christ, and which measureth the felicity of man, not with the false measure of human wisdom, but by the truth of the celestial doctrine, and by the event or end of each, that is of the godly & of the wicked, will easily contemn all their mocks and scoffs. Of this event you may read in the 37. and 73. Psalms. Now because the doctors of the Church do encounter with these adversaries, whose engines are overthrown by spiritual weapons and they break the force of their enemies, they are said to go from victory unto victory. Moreover, Comforts for godly ministers in their troubles. of the doctrine whereof now we have spoken, a most sweet consolation is gathered, whereby the ministers of the word may stir-up themselves in their conflict with the forementioned enemies. For first they will comfort themselves in this, that the cause is not theirs, but the Lords; secondly, that they come forth unto battle, being armed not with carnal weapons, but with spiritual; thirdly, that they have present with them a king or capitane, under whom they fight, even Christ himself, who is the vanquisher of the whole kingdom of darkness; fourthly, they have an eye unto the uncorruptible crown of righteousness proposed before them by Christ their chief capitane; Last of all, that the end of the fight shall be very joyful and pleasant, wherein God himself will show himself to their eyes, of which thing it followeth in the description. CHAP. 6. 1. The final cause of the victory of Christ his soldiers; 2. how God is continually present in his Church. THAT GOD IN ZION MAY APPEAR. THis sixth and last part of the present description containeth the final cause why the soldiers of Christ have got the victory, namely that God may be acknowledged to be the defender and keeper of his Church, according to the promise, Mat. 16, 18. The gates of hell shall not overcome it. Hitherto belongeth that prayer in the 115. Psalm. Psal. 115, 1. Not unto us, o Lord, not unto us, but unto thy Name give the glory, for thy loving mercy, 2. and for thy truths sake, Wherefore shall the heathen say, Where is now their God? As if he said, this blasphemy of men which deny the to have care of thy Church, repress, giving-out à testimony of thy presence in the Church. And although God doth testify his presence in the whole world by his providence, God how present in his Church. governance, & preservation of the nature of things: yet by certain peculiar ways he showeth that he is present in the Church, and in every of the saints, as by preserving the ministery of his word and sacraments; by his dwelling in the saints through faith; by inward comfort; by his miraculous defending them against the rage of devils, and wicked men. Of this presence these places of holy scripture do bear record. Num. 14, 13 When the Egyptians shall hear it (for thou broughtest this people by thy power from among them) Then they shall say to the inhabitants of this land, 14. for they have heard that thou Lord, art among this people, and that thou, Lord, art seen face unto face, joshua. 3, 10 etc. Again, Herebie ye shall know that the living God is among you. Again, That all the world may know, 1. Sa. 17, 46. that Israel hath à God. Again, That all the gentiles may understand, how thou only art God in the universal earth. Isai. 37, 20. And again, Now therefore o Lord our God, save thou us out of his hand, that all the kingdoms of the earth may know that thou only art the Lord. This presence of God in the Church hath a double end proposed. Ends of God his presence in the Church. One whereof unto the household of the Church; the other belongeth unto strangers and profane people. And as touching the godly, or of the household of faith, this is the end of God his presence in the Church, namely that the godly may be strengthened in faith; that they may praise God under whose wings they are secure; that under the cross they may call upon God who is present before them; and that through patience they may look for victory over the devil, and the world. Hence cometh that consolation of great faith, Numb. 14, 9 The Lord is with us, fear them not. And as touching those which are without, and profane folks, this is the end of God his presence in the Church, that either they may join themselves unto the true Church, by repentance, having renounced all profaneness and impiety; or, if they do not so, that their own consciences may be witnesses of their just condemnation. For it will come to pass at the length, according to the saying of the Psalm, Psal. 83, 17. that they shall be confounded and troubled for ever, 18. yea, they shall be put to shame and perish, that they may know that thou, which art called jehovah, art alone, even the most high over all the earth. Psal. 52, 5. And as it is in another Psalm, He shall destroy thee for ever, he shall take thee, and pluck thee out of this tabernacle, and root thee out of the land of the living. 6. The righteous also shall see it, and fear, and shall laugh at him, saying, 7. Behold the man that took not, God for his strength but trusted unto the multitude of his riches, & put his strength in his malice. So that no evil can be imagined either so plaguy or so hurtful, as through sin to be separated from God; to be turned from the everlasting fountain of all goodness unto the most noisome dunghill of all miseries; from the most comfortable life unto the most bitter death; finally, from true happiness unto endless torments. THE THIRD PART OF THIS PSALM. CHAP. 1. 1. The parts of this third part; 2. whereupon true prayer is to be grounded. THE third part of the Psalm is a prayer, whereby David prayeth that the Church may be defended, it is contained in the 8, 9, 10, and 11. verses; and it consisteth of a proposition, and of a confirmation, of which as they stand we will entreat. The eight verse. O LORD GOD OF HOSTS, HEAR● MY PRAYER; HEARKEN, O GOD OF JAAKOB. This proposition of the prayer is upholden with two reasons, the former whereof goeth-before, the other followeth the proposition. For petitions are not wont to be proponed simply, and nakedly, but most commonly they are adorned with arguments of persuasion, often they are set out with epithets applied to the thing which is asked, the more to move. The former reason, 1. Reason. is contained in these words, O Lord God of hosts, and it is taken from the power of God, as if he said; Forsomuch as thou art that almighty Lord of hosts, whom nothing can resist, but all things do yield to thy government, it is a very easy thing for you to maintain and defend your Church, against all manner enemies which it hath. And therefore I beseech you, show forth this your power in defending the Church against the fury both of the devils and wicked men, which partly by snares, and partly in open field do set-uppon your Church. The latter reason whereby the petition is adorned, The latter reason. and upholden, is this, O God of jaakob. This reason is taken from the love of GOD toward the Church. For when he mentioneth jaakob, he hath a respect unto the promise made unto jaakob the Nephew of Abraham, and to his seed, that is, to so many as by the faith of the promise be received into the family of jaakob, that is into the Church. And the promise made to jaakob is founded in the blessed seed jesus Christ; therefore it is so much as if he had said: Hear my prayer, for our Lord and mediators sake even jesus Christ. In all our prayers let us have a consideration of these two causes; the former whereof teacheth how God is able to accomplish that which we desire; the other how that he will, & that because of his fatherly promise. These two causes the Lord joineth-together in the form of prayer which he commendeth to his disciples, Matth. 6, 9 when he saith: After this manner pray ye, Our Father which art in heaven. For, when we say, Our father, we signify the fatherly goodwill of God toward his sons, that is toward all the faithful: And when we add, Which art in heaven, we show the divine majesty & power of God whereby he is able to do whatsoever he will. For he will do whatsoever he hath promised. For the promise is voluntary and free. Furthermore of these two things are gathered. The first is how they alone can rightly and effectually pray, who have the promise; the second, that the force of prayer dependeth not upon the dignity of man, but of the mercy of GOD which promiseth to hear all, that through faith upon the promise, do call upon him. Touching the Lord of hosts; his fight; his armies, and triumphs, look our annotations upon the first verse of this Psalm * 1. part, cap. 3. Page. 11. 12, etc. . CHAP. 2. 1. The grounds of prayers; 2. God heareth the faithful of what calling soever. The ninth verse. BEHOLD, O GOD OUR PROTECTOR; AND LOOKEUPON THE FACE OF THINE ANOINTED. THe repetition of the prayer is also adorned with two reasons, the former whereof containeth both the above mentioned, For it is taken both from the power, and also from the willingness of God. For when he saith, O our protector, or shield, he doth insinuate both the power whereby he can, and the willingness whereby God will assist. And when he addeth also, Look upon the face of thine anointed: He fetcheth his reason in like sort from the virtue of the promise. For when God anointed David for king over his people, he promised withal to help him so often as through faith he called upon him. And therefore in a certain Psalm he saith, Psal. 32, 7. Thou preservest me from trouble. Psal. 32. 7. Save thou me that being saved, I may praise thy name. Very many such like sentences are in the Psalms. Moreover this reason is fitly applied to every godly man in his lawful vocation. For, as David was called of God unto the kingdom; and therefore he craveth of God that he would defend his own ordinance: So every one that is called unto any function, whether it be civil or ecclesiastical, should persuade himself that his calling is of God, and therefore that God will defend his own ordinance, & hear such as call upon him through faith. This comfort they do lack, which rush-uppon every function through fraud without lawful calling. CHAP. 3. 1. What an honour it is to be of the true Church of God; 2. Causes why the wicked continue in their security. The tenth verse. FOR ADAIE IN THY COURTS IS BETTER THAN A THOUSANDE ELSEWHERE. I HAD RATHER TO BE OF NO REPUTATION IN THY HOUSE, THAN TO DEVIL IN THE TABERNACLES OF THE UNGODLY. THE reason of the last proposition, Look upon the face of thine anointed, that is, grant that I, who am made a king of you, may be restored to my kingly dignity. And although in this mine exile I could get me the favour of the kings my neighbours, yea and dwell & live pleasantly together with them: yet more do I esteem the Church of God, where the word is preached, and according to the word of God both prayers be made, and sacrifices offered, than the glorious palaces of kings: yea and so am I affected, that I would choose to have the basest and vilest office in the Church of God, than without the Church in the palaces of wicked kings which neither know nor call upon the God of Israel, to flourish with riches, power, honours, and pleasure. So that this place doth teach what an honour it is to be a citizen of the Church of God; so that the most contemptible function in the Church is to be desired before the greatest glory of worldly kings & princes, which without the household of God, do either serve idols, or be mere Atheists, knowing none other GOD besides their belly. But how came this affection in the most holy king David? The reason of this affection is not seen with the eyes of the body, but only with the eyes of faith; it is not learned in the courts, & palaces of worldly kings, but in the sanctuary of God: as David himself acknowledgeth, when he saith: Psal. 73, 16 I thought to know this (namely why the Church is oppressed, and the wicked do flourish) But it was too painful for me, 17. until I w●nt into the sanctuary of God, then understood I their ends. 18. Surely thou hast set them in slippery places, & castest them down into desolation. 19 How souddenlie are they destroyed? They perished for their sin: 23. yet I was alway with thee, 24. thou hast held by my right hand. Thou wilt guide me by thy counsel, and afterward receive me to glory. David therefore by the eyes of faith not only considereth the glory of the church, & the future happiness of the citizens of the same; but also thinketh upon the most lamentable destruction of those men, who call not upon God in his congregation. Of both which, that is, of the happiness of the Church, and damnation of the ungodly, David himself speaketh on this wise: Psal. 73, 27 Lo, they which withdraw themselves from thee, 28. shall perish; thou destroyest all them which go a whoring from thee. As for me it is good for me to draw-neere unto GOD; therefore I have put my trust in the Lord God, that I may declare all thy works. But what is the cause why so many mighty men of the world, Why the wicked go on in wickedness. do not consider their ends, the better to order their lives as they should? The causes hereof are three, as Paul saith, namely, the vanity of mind; the blindness of their understanding; and the hardness of their heart. The vanity of mind bringeth to pass, that such honest things as are thought to be embraced by a dream as it were, do forthwith vanishe-awaie without profit. Blindness of understanding doth so carry them away, that of those principles of virtue imprinted naturally in the minds of men, they follow nothing but errors. And through their hardness of heart, they are touched with no fear of God. Whereof it is, that with à reprobate mind we embrace for goodness in deed, coloured good things; for true riches, false; vain glory for true praise; beastly and most filthy pleasure for true delight; and for the right pre-eminence, vain arrogancy. Of this vanity, blindness, and hardness, the Lord by the Prophet jeremiah, speaketh on this wise: jerem. 4, 27. My people is foolish, they have not known me, they are foolish children, and have none understanding; they are wise to do evil, but to do well they have no knowledge. Whence it proceedeth that, according to the saying of Solomon, They rejoice in doing evil, and delight in the frowardness of the wicked. To which kind of men Isaiah crieth with a lamentable voice, Woe, when he saith: Woe unto them which are wise in their own eyes, Isai. 5, 21. & prudent in their own understanding. For one day through the most righteous judgement of God they shall be condemned to everlasting torments. Notwithstanding Epicures which delight wholly in their filthy delights, either because they think there is no God at all; or if there be à God, they suppose he will not be angry, seeing he is all merciful; or if he will be angry, that he will not always keep hatred in remembrance, they do not regard any whit the wrath of God. But this extreme vanity both the day of doom in the sight of all creatures, of devils, of Angels, and of men, shall reprove, and also the very conscience, which is a witness of a judgement to come doth speak against. CHAP. 4. 1. Why David chooseth to be of no reputation in the Church of God; 2. The manifold benefits and blessings which the saints of God enjoy, yea in this life. The 11. verse. BECAUSE THE LORD GOD IS A SUNNI AND A SHIELD, THE LORD WILL GIVE grace. AND GLORY, AND NO GOOD THING WILL HE DEPRIVE THEM OF, WHICH WALK INNOCENTLY. THIS is an Aetiologe. For it rendereth the reason why David doth choose to be the most abject in the house of the Lord, that is in the Church, rather than to enjoy even the greatest pleasure and delights in the tabernacles of the ungodly. And this reason is fetched from the enumeration of the good things or benefits which are peculiar to the citizens of God his Church, the which the foreigners not only do lack, but also are wrapped in the contrary miseries. Wherefore they are to be illustrated by way of Antithesis, that each may appear, namely both how great the glory of the Church, and contrariwise how much the misery of those is who are without the Church. 1. Blessing of the Church. The first good thing or benefit of the Church is, that God himself is in the same as a most bright Sun; which thing I do refer both unto the clear knowledge of God; and unto the affections agreeing with the knowledge; and also unto the manifold consolations which the godly do take through the light of this sun. For as from the Sun which we do behold, proceedeth to the world both light, heat, and beams, whereby all things are quickened, and nourished: So from God, who is an invisible Sun of the Church, there proceedeth both light, that is à clear knowledge of God; and heat, that is, the burning affections of hope, faith, and love; and also beams, which are the manifold consolations wherewithal the souls of the faithare quickened, nourished, and made merry. This Sun, as it ariseth upon such as fear God: So it goeth-down from negligent, wicked, and profane folks. And therefore great heed is to be taken, lest the godly do suffer this Sun to be darkened, and hidden from them. For as it is a most certain token of death to a sick man; as Hypocrates saith, if he dream that this visible Sun is hidden, or obscured: So à most certain death of the soul is nigh at hand, if our Sun Christ be darkened by abolishing or corrupting of the true doctrine. So that so many as are destitute of this Sun, as are all they which be without the Church, they can not be otherwise than most miserable. For, they being blind and ignorant of God, both do grope in the gross darkness of ignorance; and are beaten-downe with an horrible amazement of their minds, when sin showeth itself abroad in their consciences. And although the consciences of many seem to be seared as it were with an hot iron, as if it were void from all feeling of sin: yet at the point and pain of death, it is awakened, yea & it driveth the miserable soul unto desperation. The second benefit of the Church is, The second blessing of the Church. that God himself who is the Sun, is also to the Church in place of. à shield wherewith the household of the Church are compassed, protected, and saved against the kingdom of darkness. Hereof in the 5. Psalm it is spoken, Psal. 5, 11. where it is said: Let all them that trust in thee, rejoice and triumph for ever, and cover thou them: and let them that love thy name, rejoice in thee. For thou, 12. Lord, wilt bless the righteous, and with favour wilt compass him, as with a shield. Again, Psal. 18, 35. Thou hast given me the shield of thy salvation, and thy right hand hath stayed me. For it seemeth good in the sight of God, that the godly should not only be compassed about with the crown of his good will, but also be happy through everlasting blessedness. When Paul writeth unto the Ephesians, Ephes. 6, 16. Take unto you the shield of faith, wherewith ye may quench all the fiery darts of the wicked, he signifieth, that then we are compassed-about with the shield of faith, 1. Tim. 1, 18 when retaining an unshakened faith of doctrine with a confidence of mercy, 19 and a good conscience, we fight a good fight. Now what thing, I pray you can be more miserable than the enemies of God, who have not this shield? For the king of darkness hath full power over them, and casteth them down headlong from one wickedness unto another, till he bring them to utter destruction. The third and fourth benefits are Grace, The 3. & 4. blessing of the Church. and glory. For thus he saith, The Lord will give grace and glory. Grace is the favour of God both pardoning the sins of the faithful for the deaths sake of his son; Grace what. & also adorning the Church with an unspotted garment, namely with Christ his obedience or righteousness. Now forsomuch, as the faithful do please through this grace, they, can not be otherwise than happy and blessed: But they which are without the Church, be destitute of this grace, guilty, & damned in respect of their wickedness. Glory is the attainment of adoption, Glory what. the inhabitation of the holy spirit, and the hereditary possession of eternal happiness. But so many as be not within the Church, are the bondslaves of Satan, moved with the spirit of the Devil, and reserved for everlasting shame. The fifth good thing, or commodity of the Church, which the ungodly do want, is that which the Psalmist meaneth, when he saith: No good thing will be deprive them of, that walk innocently Here by the fruit, judgement is given of the tree. For a good tree bringeth-foorth good, and profitable fruit: but a rotten tree can yield nothing but hurtful & unpleasant fruit, To walk innocently, To walk innocently & what is signifieth. or soundly, or perfectly (for the word which the Psalmist useth in this place, is oftentimes expressed of interpreters by the word perfection) is when the man which is justified, preferreth obedience toward God before even the most pleasant things of the world. This definition may be proved out of the 22. Chapter of Genesis. A twofold perfection. Now there is a double perfection of Christians, of imputation, & of obedience. He is perfect by imputation, that believeth in jesus Christ; Rom. 10, 4. according to that, Christ is the end of the law, for righteousness unto every one that believeth. He is perfect by obedience, which loveth obedience to God ward more than all things of the world. Yet is not this perfection an absolutnes of work according to the rule of the law: but it is a purpose, an endevorment, and a study of the mind, whereby a man daily more and more goeth forward unto the mark of perfection. This endevorment through the approbation of God, is called perfection. And that this Christian perfection is to be referred unto the will, and affection of the heart, these testimonies ensuing do witness: Fear the Lord, josh. 24 14. and serve him in uprightness & in truth of heart. 1. Chr. 28, 9 Again, And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. Hezekiah in the prophecy of Isaiah, doth testify how he fulfilled the same, when he said, Isai. 38, 3. I beseech thee, Lord, remember now how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And this perfection Paul requireth when he saith, 1. Tim. 18. Fight a good fight, having faith and a good conscience. 19 For through faith the obedience of Christ, which is the fulfilling of the Law, is obtained: & a good conscience is kept by a willingness to obey, whereby a godly man preferreth obedience toward God before all things; although man cannot fulfil the same in such absolute form as the rule of the law doth require. Moreover, when the Psalmist doth say: No good thing will he deprive them of which walk innocently, it is to be understood concerning the rewarding of the obedience shown through faith. For in this place he speaketh not of the causes of salvation: but of the effect of faith, wherewith being justified, we are saved: And therefore this and such like sentences, of which sort there be many in the scripture, be thus to be unfolded. They that walk innocently shall not be deprived of good things. Why so? Because they which walk innocently, do believe: And all believers are righteous through Christ his righteousness imputed unto them: To the righteous, life and abundance of all good things, in such sort is proposed, that they shall desire nothing to the consummating of true happiness. And therefore so many as walk innocently shall not be deprived of good things. After which sort the like sentences are to be untied, that we may be led from the proper effect unto the proper cause; and again, conclude from the proper cause other effects adjoined and following of the same, as when it is said; Blessed are they which suffer persecution for the confession of Christ: here mention is made not of the cause of blessedness, but of the effect of faith, and of that which necessarily doth follow faith. And therefore the sentence is thus to be opened. They are blessed which suffer persecution for the confession of Christ. Why so? Because they do believe. For it is a proper effect of faith to confess Christ in the time of persecution. But the faithful be righteous through Christ his obedience. And the righteous do live, and are blessed by the hope of eternal felicity. Therefore they who suffer persecution for the confession of Christ, are blessed. Now the holy scripture useth this manner of speech, for two causes. One is, that we should judge of true and lively faith by the natural properties which it hath, least for the true faith we embrace a feigned and false faith. Another is, that we may be stirred-up with the promise of the reward of obedience, the more cheerfully to do our duties, and not wax negligent in respect of the manifold difficulties which happen many times, and make many slothful. But touching this point we have spoken more at large above, where we confuted the errors of Papists, who very naughtily do confound the causes and effects; and many times of the qualities, affections, and works of the saints, do make the causes of justification and salvation, whose errors be overthrown by the precious blood of our only mediator. For in the matter of justification all man's merits are quite contrary unto the merit of Christ his death. Last of all, seeing the wicked which welter in their sins, fight under the standard of sathan, are deprived of these blessings which the Church only is partaker-of, doubtless there can be nothing more miserable than to wander without the Church of God, and to be carried from sin unto sin until they fall headlong into everlasting wretchedness. THE FOURTH part of the Psalm. CHAP. 1. 1. The sum of the fourth part of this Psalm; 2. Why the Church is happy. THE fourth part of the Psalm, is a conclusion expressed with an admiration, wherein is declared, how the true cause of the Church's felicity is a firm confidence in God. The 12. verse. O LORD OF HOSTS, BLESSED IS THE MAN WHICH TRUSTETH IN THEE. HItherto by qualities, affections, and sundry actions, he hath shown who are the citizens of the Church, that shall be blessed, & saved: now he layeth before our eyes the cause of justification, and of happiness, namely, a trust in the mercy of God, which is ratified in Christ alone. Blessed, saith he, is the man which trusteth in thee. This confidence springeth of knowledge according to the saying of the Psalm: Psal. 9, 10. They that know thy name will trust in thee: for thou, Lord, hast not failed them that seek thee. But why is he blessed that trusteth in the Lord? Because he is the heir of eternal life. Wherefore is he heir of eternal life? Because he is righteous. Why righteous? For that he is in Christ; and of Christ hath that which the law requireth, namely righteousness according to this sentence, Rom. 10, 4. Christ is the end of the law for righteousness unto every one that believeth. And therefore confidence dependeth upon the promise of free mercy: Free mercy dependeth upon fatherly kindness. fatherly kindness is grounded in the merit of the son: the merit of the son is the ransom for the sins of the whole world; which ransom is by faith applied to man. For as the medicine not being applied unto the diseased place, bringeth no profit to the sick: So the promise of free mercy in jesus Christ although of itself it be true and strong: yet doth it not profit man unless he have faith whereby application is made. And yet may it not be thought that application through faith is made in respect of the merit, or dignity of the believing man, but for jesus Christ his sake, whom man through faith apprehendeth, that by his blood he may be purged from sin, and endued with his righteousness, whereby God may accept him. For the law hath nothing which it may accuse in the faithful: Because they have the righteousness which the law exacteth, and for which it promiseth life. Notwithstanding after that man is justified by faith, Effects of faith. he is to live by the virtue of the spirit of faith. For it cannot be that à man at one time can truly believe, and live after the flesh. Rom. 8, 10. Therefore saith Paul, If Christ be in you, the body is dead, because of sin: but the spirit is life for righteousness sake. Here the Apostle putteth a double effect of Christ dwelling in us through faith, to wit mortification and life. So then wheresoever a lively and healthful faith is, there also be the natural properties of the same. Hence it is that the scripture doth judge of faith by the properties thereof, and that to the end, that no man should deceive himself with a vane show of faith. As therefore we gather the life of the body by the motion thereof: So we know the life of faith by good works. But by the way diligent heed is to be taken that we do not confounded the faith, whereby Christ is apprehended, either with his properties, or with the qualities, affections, or actions of such as are justified. For they which so do, overthrow the doctrine of free justification. Moreover the Hebrew word, whereby confidence in this place is signified, is opposed against doubtfulness; and expressed by many words of Paul, among which are these: Elenchos, which is when the mind convicted with firm reasons touching the truth of God, doth rest itself: Hupostasis, whereby the mind setteth itself against all obstacles or temptations; Plerophoria, by which a godly man is carried with full course into the haven of blessedness; Pepoithesis, confidence, of which ariseth boldness. For these causes, faith is compared by the Prophet Isaiah to a girdle about the loins; Isai. 11, 5. by the Apostle Paul, Ephes. 6, 10. to a shield; by Hosea the Prophet, Hos. 2, 20. to a token of marriage; and by Saint Peter, 1. Pet. 1, 7. to gold which is tried in the fire. CHAP. 2. 1. Of justification; 2. The sundry sorts of testimonies of the holy Scripture concerning justification. FOrsomuch as David in this place doth pronounce those blessed that trust in God; and no man can be blessed unless he be righteous. (For the faithful are therefore blessed, because they be righteous; for no man ever yet was, or shallbe blessed without righteousness, which righteousness is the cause of life, yea and of salvation, and true blessedness) I think it good in this place to adjoin a brief discourse touching the justification of man before God. And although this doctrine of justification is plainly delivered both in the Universities, and Temples of this Realm: yet, forsomuch as much darkness is often mixed to this clear light, especially of politic fellows, and hypocrites, whereof the one sort applying themselves to the Civil Courts, do measure righteousness by the measure of reason; and the other putting on the visor of righteousness, will be counted righteous and holie● and neither sort know rightly to judge between those testimonies of Scripture, which properly belong unto the causes of justification, and between those other sentences to be applied unto other purposes, according as circumstances of places, and the analogy of faith shall require; I will propose four sorts of testimonies of Scripture, which are wont to be handled in this matter, whereby it shall most evidently appear, what is the true sentence of the Church of God concerning the justification of man before God, and of what account the obedience of the faithful toward God is. The sorts of testimonies be these. The first is about the extreme right of the law according to the rule of GOD his justice. The second, of the most comfortable equity of the Gospel according to the promise of grace. The third, touching the proper and necessary fruits of faith; and of the properties, qualities, and actions of such as are justified. The fourth, of the reward of the good works according to the promises of God. This difference of testimonies being known, it will be an easy matter to judge of this whole doctrine. CHAP. 3. 1. The first sort of testimonies concerning justification, 2. That no man can fulfil the law, 3. Against the Pelagians, and Papists; 4. Arguments that none can fulfil the law by the power of nature. THe first order of testimonies concerneth the extreme right of the law according to the rule of God's justice, which is the law itself. Now the extreme right of the law, is to bestow life and salvation upon none unless by the sentence of the law he be pronounced righteous; and also without respect of persons to adjudge so many to the curse, and wrath of God, and to eternal pains, which have not yielded pure, perfect, and continual obedience to the law. This right of the law is contained in the promises & threats added to the law of God: And the sum thereof tendeth unto these two sayings of Moses; Deut. 27, 29 Cursed be he that confirmeth not all the words of this law, levit. 18, 5. to do them; And The man which doth them, shall live in them, that is, as God condemneth the transgressor of the law: so he doth justify the fulfiller of the same. Cond. ●nwor● on what; For as to be condemned is by God through the accusement of Moses or the law, the very conscience of man bearing witness against him named to be guilty for transgressing the law to be pronounced unjust, and to be adjudged to eternal death as accursed of God: So to be justified, justification what; is by God, through the quittance of Moses or the Law, the very conscience of man excusing him to be named not guilty for fulfilling the law, to be pronounced righteous, & to be adjudged to eternal life as blessed of GOD, and that in respect of the covenant between GOD and man. This being set down, I will propose a demonstration, whereby it shall appear that no mortal man, since the fall of our first parents, can legalie be justified before the tribunal seat of God, jesus Christ only excepted, who is both God and man, pure from all sin, & absolutely righteous according to the law. And the demonstration is this. Whosoever doth perfectly fulfil the law of God, is righteous by the law, and heir of eternal life by the promise of God. And contrariwise, he that doth not fulfil the law, is accursed, and subject to the wrath of God, and to eternal pains, according to the sentence of the law. But no man since the fall of our first parents, Christ only excepted, was ever found that could fulfil the law of God. Therefore, no man is righteous by the sentence of the law, and heir of eternal life, by the covenant of God, but Christ alone, who being free from contagion of sin, did perfectly fulfil the law: but all other besides him, are by nature subject to the curse, to the wrath of GOD, and to eternal torments. The mayor is proved from the extreme right of the law, that is, from the promises and threatenings of God his law. And this no man will deny, as apparent by the word of God: but the minor is in controversy. For both the Pelagians, and the Papists do reject the minor, as untrue: but they build not both upon the same foundation. Pelagius. Pelagius, because he tooke-awaie original sin, and taught how sin was sent-over to the posterity of Adam not by propagation, but by imitation only, ascribed to the power of man, that they could by their natural strength of themselves fulfil the law of God, and by the merits of good works attain everlasting life. And, forsomuch as erroneously he supposed that Christ was a mere man, and yet for all that yielded perfect obedience to the law, he concluded that other men likewise, if they would, might observe the law, and thereby be justified, and saved. But how weak, Against Pelagius. yea how false the foundation of Pelagius is, the scripture in many places doth evidently declare. For in that he saith, how sin is sent-over to the posterity of Adam by imitation only, it is most untrue, as Paul in his first Chapter unto the Romans doth most clearly teach, where he handleth this very argument, namely that we are guilty not by imitation, but by propagation. As by one man, saith he, sin entered into the world, and death by sin, and so death went over all men: forsomuch as all men have sinned. Rom. 5, 12. Again, Death reigned from Adam to Moses, even over them also that sinned not after the like manner of the transgression of Adam. 14. Are not these words quite contrary to the saying of Pelagius, which imagineth that sin is sent-over by imitation only? Again, By the offence of one, many are dead, that is, all which were borne of Adam according to the common law of birth. Again, through one which sinned, 15. death and condemnation came through one offence unto condemnation. Again, By the offence of one death reigned through one. 17. And again, by the offence of one the fault came on all men to condemnation; 18. &, by one man's disobedience many were made sinners. What can be spoken more plainly? 19 David also he saith: Behold, I was borne in iniquity, and in sin hath my mother conceived me. Here David speaketh not of a certain sin, Psal. 51, 5. of his parents, as though the work of marriage were a sin, which is well known to be the holy and lawful ordinance of God: but of the contagion whereby we all the sort of us are both conceived, and brought into the world, polluted because of the offence of our first parents, in whom the whole nature of man is corrupted, and guilty. Therefore unto the Ephesians Paul saith, We were by nature the children of wrath, so well as others. The foundation therefore of Pelagius being taken away, the building, whereupon he had builded, doth of itself come unto the ground. So that when Pelagius doth argue thus: We are borne without original sin, and only by imitating sinful Adam we are made guilty; therefore by the power of nature we can fulfil the law: the Antecedent is constantly to be denied, as that which is contrary both to the course of the whole scripture, & to the judgement of all good writers. And whereas the said Pelagius doth affirm that Christ was only man & not God too, and yet notwithstanding yielded full obedience to the law; and therefore others also may fulfil the same, it is a frivolous argument and overthrown by the consent of the whole Scripture. Christ not a mere man, as the Pelagians did teach. For the whole Scripture doth commend Christ God and man to us; saith he is the only saviour; testifieth that he is the beholder of hearts; and acknowledgeth him to be present in all places. Now the Papists which also deny the minor of our argument, build upon another foundation, to wit upon a false definition of God his law. For with the Pharisees they think that the law doth only restrain the hand, as they say, and requireth only outward civil works, which when men do, they say how they are just before God, and do merit by their obedience eternal life, original sin being abolished through the death of Christ. And therefore they define the justification of the ungodly, to be a remission of sins; and a perfection of good works. But how vane and frivolous this toying of the Papists, is, first the Law itself, which bridleth concupiscence, doth show. secondly, Paul compareth the Law of nature & of men together, as things clean contrary. We know, Rom 7, 14. saith he, that the law is spiritual, but I am carnal, sold under sin. By which saying he doth signify, that the carnal man, as carnal, can not yield spiritual obedience to the Law. He calleth him carnal, which in another place he calleth a natural man, who hath not the spirit, Jude verse. 19 as Jude doth interpret the same, that is, which is not borne anew by the holy Ghost. thirdly the Law itself requireth a perfect, pure, and constant love both of GOD, and our neighbour: which love undoubtedly is not an external and outward work, but an inward and spiritual, exacting the purity of affections, which are not to be found in men that are not regenerated. Last of all, the interpretation of Christ, which he himself opposeth against the Pharisees, doth sufficiently confute this dream of the Papists. Moreover having thus laid open the errors of Pelagius and of the Papists, I will gather four demonstrations out of Paul, wherewith I will confirm the minor of our demonstration, which is, that no mortal man can yield no perfect obedience to the law of God. The first is taken from the common corruption of man's nature. For all men from their birth are unclean and guilty: now seeing from an unpure and stinking fountain, there cannot choose, but issue foul and filthy water, it cannot be, that an unclean man, can yield pure and clean obedience. For so saith Solomon, Eccle. 7. 22. Surely there is no man just in the earth, that doth good and sinneth not. And job, job. 14, 4. Who can bring a clean thing out of filthiness? there is not one. For all the sort of us do proceed from a sinful mass. For the effect cannot be better than the cause. So that this argument is strong: They which are unclean, cannot yield pure obedience: All men by nature are unclean, Christ alone excepted, who was exempted from the common law of such as are borne: Therefore none can yield pure obedience to the law of God. The second is taken from the general experience, The second argument. or punishment of guiltiness in all men. Whosoever be subject to death, which is the punishment for violating God's law, they are breakers of God his Law; otherwise God should be an unjust judge for punishing the innocent: but now Paul confesseth, that the judgement of God is according to truth. Rom. 2, 2. But all men are subject to death, as the to punishment for violating God's law, which thing the miserable experience of all men from time to time, doth testify. Therefore all men are breakers of God his law. How then can they be righteous by the law? The third is taken from the testimonies of Scripture, The 3. Argument. which are the very voice of God both in the Psalms, in Moses, the Prophets, Evangelists, and writings of the Apostles. In Moses it is written, Gene. 6. 5. The Lord saw that the wickedness of man was great in the earth, and all the imaginations of the thoughts of his heart were only evil continually. Behold the fountain of man his righteousness. job saith, I know verily that it is so: job. 9 2. for how should man compared unto God, 3. be justified? If he would dispute with him, he could not answer him one thing of a thousand. 20. The same job saith again, If I would justify myself, mine own mouth shall condemn me. Psal. 14. 1. And in a certain Psalm, They have corrupted and done an abominable work, there is none that doth good. 2. The Lord looked down from heaven upon the children of men, to see if there were any that would understand, and seek God. 3. Al are gone out of the way, they are all corrupt: there is none that doth good, no not one. Psal. 19 12. Again, Who can understand his faults? And again, Psal. 130. 3 If thou, o Lord, straitly markest iniquities, o Lord, who shall stand? Therefore David prayeth, Psal. 143. 2 on this wise: Enter not into judgement with thy servant: for in thy judgement shall none that liveth be justified. Prou. 20. 9 Solomon also Pro. 20. hath these words, Who can sat, I have made mine heart clean, I am clean from my sin? And the Prophet Isai: isaiah, 64, 6. We have all been as an unclean thing & all our righteousness is as filthy clouts, & we all do fade like a leaf, & our iniquities like the wind have taken us away. The preaching of repentance in the Gospel, is a witness of the guilt of all mankind. joh. 9 3. And the Lord saith, That which is borne of the flesh, is flesh. From the Epistles of the Apostles I will allege only on testimony out of Paul, who unto the Romans writeth after this wise, Rom. 3. 9 10. We have already proved, saith he, that all, both jews and Gentiles are under sin. As it is written, 11. 12. 13. there is none righteous, no not one. There is none that understandeth, there is none that seeketh God. They have all gone out of the way; they have been made altogether unprofitable; there is none that doth good, no not one. Their throat is an open sepulchre; they have used their tongues to deceit; the poison of asps is under their lips. 14, 15. 16, 17. Whose mouth is full of cursing and bitterness▪ their feet are swift to shed blood. Destruction and calamity are in their ways; and the way of peace they have not known. The fear of God is not before their eyes. Of these & such like testimonies our proposition is proved, which is, that no man perfectly can fulfil the law of God. The fourth is taken from the necessity, The fourth argument. and end of the mediator given between God and men. For if man by his natural strength could have fulfilled the law of God, he had not needed a mediator. For he had been righteous by the works of the law; and had by the covenant of GOD obtained eternal life. levit. 18, 5. For it is the covenant of God: If a man do my commandments, he shall live in them. But now seeing man hath need of a mediator and reconciler, doubtless he breaketh the law, and is guilty, unrighteous, and accursed. Therefore the scripture, which containeth either the promise, or the exhibition of the Messiah, doth accuse mankind of sin, and sendeth unto the mediator, pacifier, and intercessor. Hence Paul fetcheth an argument in his second chapter unto the Galathians when, Gal 2, 21. he saith, If righteousness be by the Law, than Christ died without a cause: that is, the Son of God in man's nature, in vain did humble himself, even unto the death of the cross, if man by the law may be justified, whereas the Son of God took the nature of man upon him, that he might abolish sin, bring everlasting righteousness, and therein cause us to be adopted into the sons of God. Let the Papists take the law in this place for what part it pleaseth them: yet the same conclusion must follow. For whether righteousness be by the law moral, or by the judicial, or by the ceremonial, or by altogether, the same absurdity doth follow, namely, that Christ died without a cause. If he died in vain, he was also borne in vain, & all his benefitie are in vain. By these four invincible arguments, the judgement of the Church, which thinketh together with the whole Scripture, that no man can be justified by the works of the law, forsomuch as man yieldeth not pure, perfect, & continual obedience thereunto, is confirmed. Now, Touching the use of the law. this being so, to wit, that no man can observe perfectly the commandments of God; nor by the works of the law be justified before God, it may be demanded, what may be the use of the law. For we must of necessity acknowledge that the law is not given-out in vain. Unto this question we must make this answer: Although by the works of the law no man is justified before God, because no man is able to satisfy the same: yet is there a divers use of the same, which is to be considered according to the condition of the states of men. I do omit the external and political use, which is to govern outward manners by discipline agreeing with the law: because we now are in hand with that use of the law which concerneth the conscience of man before the judgement seat of God. Therefore before justification & regeneration, Use of the Law in the conscience. this is the use of the law in the conscience of man, namely to teach, to accuse, & to condemn. It teacheth both what is to be done, and what is to be avoided of him, that seeketh life by the law: It accuseth the transgressor; it pronounceth him guilty, and condemneth; and that to this end, that the sinner having confessed his wickedness, and considered both the wrath of God, and his own misery, may sue for favour, which thing he is not able to attain of the law, by the strength of nature. Whereby the law is to the wounded conscience an occasion of seeking Christ the Physician. And hereof is the law called A Schoolmaster unto Christ. Gal. 3. 24. Hitherto belongeth that of Paul to the Galathians. 22. The scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe. This self same thing doth the Lord teach in a parable of the debtor, where a certain king doth of his servant, Matt. 8, 23. 24. etc. whom he knew was not able to pay his debt, demand ten thousand talents due to him by the law: which thing he did to the end that the servant confessing his poverty, might fly to the mercy of his Lord, thereby to obtain a general discharge of the whole debt. By this parable the use of God his law in the consciences of men before free forgiveness of the whole debt and justification, is depainted. For as this debtor payeth nothing of his debt, but is freely forgiven: so the law in the act of justification is utterly idle, as that which is neither the cause, nor a part of our righteousness as it is wrought of us. The use of the Law after man's justification. But after that man is justified, the spiritual use of the law is, to prescribe those things which belong unto a spiritual man, or a rule of spiritual serving of God. And so the promises of the law be fulfilled in the faithful through Christ. These things being thus learned, A confutation of their arguments which think that by the works of the Law men are justified. it is no hard thing to refel the arguments of them, who contend that by the wotkes of the law men are justified before God. Therefore when out of Moses they do object: He that doth the commandments shall live in them: Therefore by the works of the law man is justified: It is to be answered that the argument is untrue. levit. 18. 5. For by the law it must be considered what the law in all respects, or the justice of God doth require, not what man is able to do; that we may fly unto the mercy of God, confessing our weakness, especially seeing it is apparent, that no man is able perfectly to observe the law. Yet more forcibly they do urge, and they object unto us the saying of our Lord, If thou wilt enter into life, Matt. 19 17 keep the commandments. Hereof they conclude a condition of keeping the commandments of God, and that by keeping them men are are justified, yea & saved. But what the Lord meant by those words, the parable which even now we mentioned doth teach. For as the King there exacteth of his debtor ten thousand talents, and frankly forgave the whole det to him which had nothing to pay, but flied unto the mercy of his creditor: So the the Lord unto the proud hypocrite doth say: If thou wilt enter into life, keep the commandments: to the end that the hypocrite descending into himself, might confess his filthiness, and poverty, and so crave pardon; Luke 7, 48. which had he done, he had heard with the sinful woman, Thee sins are forgiven thee. We must therefore acknowledge how the observation of God his commandments is pronounced both by Moses & Christ himself to be the right & most ready way unto life: but the fault is in ourselves, why by that way, though it be very direct, we enter not into life. For the condition cannot be performed of us, as above it hath been shown. So that by the commandments the effect is not concluded, because the condition is not observed, which is, If thou do the Law, but the defect of all men rather, that acknowledging our imperfection, we may fly unto the mercy of God. And this is the doctrine of Paul concerning the use of the law before conversion: By the law saith he, Rom. 3, 20. cometh the knowledge of sin. Yet this knowledge is not to the end that we should die in our sins: but that we should seek Christ, as Paul saith in another place, Rom. 11. 32. He hath shut-vp all in unbelief, that he might have mercy on al. Gala 3, 22. Again, The scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe. And therefore the observation of the law is required to justification, that we may confess how that we have, neither in ourselves, nor of ourselves, no righteousness at all: and that through faith we should fly together unto Christ, Rom. 10, 4. Who is in the end of the law for righteousness to every one that believeth; whereof we are now to speak. CHAP. 4. 1. The second order of testimonies; 2. That works and faith together do not justify; 3. True justification what; 4. The things required in a justified man; 5. The causes of man's justification. THe second sort of testimonies of the holy scripture, concerning the justification of man before God, is evangelical, wherein the most comforequitie, according to the promise of grace, is proposed to the penitent sinners: namely, that Christ came into the world to save sinners, Matt. 9 13. as the Lord himself doth say: I am come to call sinners unto repentance, that is, unto conversion, and that according to the promises made unto the fathers, and commended unto the Church of God by wonderful miracles. But before I declare the judgement of the true Church touching this matter, I will refel the opinion of them, who with the Pharisees compound Christian righteousness both of works and faith, as it were of causes and parts, lest by their prejudice, our cause be hindered. For doubtless it pleaseth political fellows and ignorant folks marvelously, when the law and the Gospel, or faith and works in the justification of man before God are coupled-together. For thus they say, we are debtor of the law, we grant a great defect in us, which Christ performeth. Therefore let us do what we can, & beg that which is behind of Christ. And so they ascribe a part of righteousness to their own works, and merits; and a part to Christ his merits: So, that some do participate more, and some less of Christ his merits, according as they do abound, or want. they who thus do think, doubtless have no part of Christ his favour, as most sacrilegious, who arrogantly do take a part of Christ his office, which is to say, to themselves against whom both the whole Scripture, and the consent of the true Church is opposed. But in this place let us only set Paul the Apostle, and doctor of the Gentiles against them, who in many places disputeth to the overthrowing of this Pharisaical opinion. As Romans, Rom. 3. 21. 3. The righteousness of God is made manifest without the Law, Rom. 4, 13. Rom. 4. The promise that he should be the heir of the world, was not given to Abraham, or to his seed through the Law, but through the righteousness of faith. For if they, saith he, which are of the Law, be heirs, 14. faith is made void, and the promise is made of none effect. In which words the Apostle most plainly doth take justification from the Law, yea, and from all works too; and ascribeth the same to faith alone, teaching that the promise is void, and faith à vain fiction, if before God we are justified by any works, that is, if the works of the Law be either causes, or parts of our justification before God. Rom. 10, 3. Rom. 10. They being ignorant of the righteousness of God, and going about to 'stablish their own righteousness, have not submitted themselves to the righteousness of God. And in the chapter immediately ensuing, he opposeth grace & works in the matter of salvation, so that they cannot stand together, as causes or parts of righteousness or salvation. Rom. 11, 6. If it be of grace (saith he) it is no more of works; or else were grace no more grace: but if it be of works, it is no more of grace; or else work were no work. For, as Augustine saith, it is grace no way, which is not free grace every way. Ephe. 2, 8. 9 Hitherto belongeth that of Paul in an other place, By grace are ye saved through faith, & that not of yourselves; it is the gift of god, not of works, lest any man should boast himself. Can any thing be spoken more plainly? Here Paul saith not as the Papists do of faith and works; but he excludeth works, that grace may be grace; that salvation may be a gift; and that no man should glory in the sight of God, as bringing any merit, which should move god to justify him. This boasting is excluded also by the Apostle in another place, where he saith, where is then the rejoicing? Rom. 3, 27. 28. it is excluded. By what Law? of works? Nay, but by the Law of faith. Therefore we conclude that a man is justified by faith without the works of the Law. Hereby I suppose it is more clear than the day, that they do err, which compound Christian righteousness of faith and works together, as it were of causes & parts. Moreover they, who seek for licentiousness of life from the doctrine of free justification, shallbe answered, God willing, in the third sort of testimonies. * Or in the chapter immediately following. Now then, True justification what, having laid open the errors touching the equity of the Gospel, I will plainly deliver, and show which is the true way to be justified according to the word of God, that is, the gospel. To be justified therefore according to the Gospel, is, for the believing man, who is absolved from all guilt of sin, & redeemed from the curse of the law, by God to be pronounced free for the ransom sake paid by the mediator; to be made righteous by the righteousness of the mediator imputed to him; and finally, to be adjudged to eternal life, as a believed son in the beloved, freely for the mediator Christ his sake. So then, 3. Things required in justification. for him that would be righteous before God, three things are necessary. One is, that being absolved from sin, & redeemed from the curse of the law, he be a free man; an other is, that he have righteousness, whereby he may in deed be, and be thought righteous; the third, that being made righteous, he be adopted for a son, and be liked and loved of God, as a beloved in the beloved. These blessings no man can give but God only; and therefore Christian righteousness is sometime called The righteousness of GOD, because it is God that justifieth; sometime The righteousness of Christ, for that his obedience, being imputed to us, is made our righteousness; and sometime The righteousness of Faith, forsomuch as it is free, as that which through faith is apprehended, while we believe the gospel. Luk. 24, 47. Therefore the Lord saith, Repentance and remission of sins must be preached in my name among all nations. Remission of sins what; The remission of sins is the very absolution from guiltiness, & the redemption from the curse of liberty. With this remission two other things are conjoined, namely righteousness & adoption or free acceptation unto life eternal. Hitherto also belong the words of the Angel unto the Virgin: Matt▪ 1, 21. Thou shalt call his name jesus: for he shall save his people from their sins. Here by the word of salvation, all the benefits of the mediator be understood. But of these things we will entreat particularly, the more distinctly and clearly to understand these benefits which we obtain by Christ. First therefore we attain remission of sins, as Paul saith, by the blood of Christ. For the obedience of Christ upon the cross, is the price whereby the justice of God is satisfied for the sins of all those which through faith do convert. For so saith Paul: whom (meaning Christ) God hath set to be a reconciliation through faith in his blood. Rom. 3, 23. So that the merit of Christ his blood is the cleansing of sins, which blood is therefore a sufficient ransom, because it is the blood of the son of God. Therefore in the Acts it is said: Act. 20, 28. that God hath purchased the Church with his own blood. And that he which hath remission of sins, that is, which is absolved from the guiltiness of sin, is also redeemed from the curse of the law, and partaker of the liberty of God his children, Gala. 13, 13 these sentences do approve. Christ hath redeemed us from the curse of the law, when he was made a curse for us. joh. 8, 34. 36 Again, Whosoever committeth sin, is the servant of sin. If the son therefore shall make you free, ye shallbe free in deed. So than whosoever do ascribe even the least merit of cleansing sins to any other thing beside the blood of Christ, they do profane Christ his blood, and extenuat the merit of the lords death: of which merit we are then made partakers, when we believe in jesus Christ. Rom. 3, 25. Therefore Paul doth say, through faith in his blood, that is, when a man knowing the promise of grace, doth verily believe that his sins are forgiven him for the blood sake of Christ, he is truly partaker of the merit of the Lord his death, through which he is absolved from sin; redeemed from the condemnation of the law; and set free from the bondage of sin and Satan. With the remission of sins righteousness is joined, whereby the believer is justified, that is, becometh in very deed, and is judged righteous before God. And this righteousness is the second benefit of Christ, in our justification. Which righteousness is nothing else, than a perfect fulfilling of the law, True righteousness what. done indeed by Christ, but ascribed or imputed to us that believe. Rom. 10, 4. For so saith Paul, Christ is the end of the law for righteousness unto every one that believeth, that is, so many as believe, have that which the Law requireth, namely righteousness, but not done of them, but imputed to them. For so saith Paul; To him that worketh not, but believeth in him that justifieth the ungodly, Rom. 4, 5. his faith is counted for righteousness. Now that this righteousness that is imputed to us, is Christ his obedience, the comparison which Paul doth make, witnesseth. Rom. 5, 19 As by one man's disobedience, saith he, many were made sinners: So by the obedience of one, shall many also be made righteous, meaning so many as believe. 2. Cor. 5, 21. And in another place, He hath made him to be sin for us which knew no sin, that we should be made the righteousness of God in him, that is, Christ was made for us sin, which is a sinner through the imputation of the guiltiness of all our sins to him, that we might be made righteous with God, and that by the righteousness, not sticking within us, but which, being in Christ, is imputed of God to us through faith. Then we are so the righteousness of God in him, as he is sin in us, to wit through imputation. And this is it which Augustine doth say: Our sins, he made his own sins, that he might make his righteousness to be ours. Hereunto both Moses, the Psalms & Prophets, do agree. Moses he writeth: Gene. 3. 15. The seed of the woman shall bruise the Serpent's head. Gene. 22. Again, In thy seed (which is Christ) shall all the nations of the earth be blessed. This blessing cannot be without the remission of sins, righteousness, and allowance of God. If therefore blessing be through Christ, deliverance also from the curse is through him; & through the remission of sins (we attain) imputation of righteousness and God his favour. And in the Psalm it is, Psal. 22, 31 They shall declare his righteousness to a people, that is, the Church shall preach, not man's righteousness by works or ceremonies, but the righteousness of Christ which shallbe imputed for righteousness to so many as believe▪ Rom. 10, 4. The Prophet Isaiah saith, Isai. 53, 11. By his knowledge shall my righteous servant justify many: for he shall bear their iniquities. This testimony is very notable, for it teacheth how sins be washed away through the sacrifice of Christ; it teacheth that Christ the righteous by his righteousness doth make others righteous; & it teacheth also that application is made through the knowledge of the same Christ, that is, through an effectual knowledge of Christ, True knowledge of Christ, what. And that is effectual knowledge, when to the knowledge of the mind, the belief of the heart is joined. Also by that Prophet jeremiah, jere. 23, 6. it is written, This is the name whereby they shall call him, the lord our righteousness. Here the prophet commendeth Christ his divinity, and also pronounceth how we are justified through his righteousness. Touching the application, the same Prophet speaketh on this wise: Blessed is the man that trusteth in the Lord, jere. 17, 7. and whose hope the Lord is. Now he trusteth in the Lord, who believeth, that being justified by his righteousness, he pleaseth God. For the obedience of Christ, God and man, is the most absolute performance of the law; the which sufficeth all, because it is the righteousness of man who is God. This the Prophet declareth when he saith, The Lord is our righteousness. So that from our hearts we must believe, how the righteousness, whereby we are just before God, is not any quality, or action in ourselves, but the obedience of Christ imputed to the faithful. So doth Paul most expressly distinguish between the righteousness of man, and of Christ, when he saith: Phil. 3, 8. I do judge all things but dung, that I might win Christ, and might be found in him not having mine own righteousness which is of the law, 9 but that which is through the faith of Christ, even the righteousness which is of God through faith. Now, if we have remission of sins, and righteousness through faith, to wit perfect righteousness, which is of Christ jesus, doubtless we are no more under the damnable sentence of the law, Deut. 27, 26 which is, Cursed is he that confirmeth not all the works of the law, Gala. 3, 10. to do them. And this meaneth Paul where he saith, Rom. 6, 14. We are under the law (which condemneth) but under grace (which justifieth.) Why so? Rom. 5, 18. For that as through the offence of one (to wit Adam,) the fault came on all men to condemnation: so by the justifying of one (namely Christ) Grace abounded toward all men to the justification of life. That is, As the sin of Adam was the cause of condemnation unto eternal death: So the righteousness of Christ is the cause of justification unto eternal life. Rom. 8, 1. Now then, as Paul saith, there is no condemnation to them that are in Christ jesu. 2. For they are free from the law of sin & of death, through Christ the deliverer. The third thing which we said was required, for to make a man righteous before God, is, that being adorned with Christ his righteousness, he be adopted for the son of God, and accepted unto eternal life. For, as by faith he obtaineth remission of sins, and righteousness: so likewise by the same faith, we obtain the right of adoption, and the dignity of God's children, joh. 1, 12. according to that of john, He gave power to be the sons of God, even to them that believe in his name, That is, he conferred this heavenly honour upon the faithful that they both be, and be counted the sons of God. Rom. 8, 15. And Paul: ye have not received the spirit of bondage to fear again: but ye have received the spirit of adoption, whereby we cry, Abba, Father. 16. The same spirit beareth witness with our spirit, 17. that we are the children of God. If we be children, we are also heirs, even the heirs of God, Adoption. and heirs annexed with Christ. Moreover, this our adoption is two manner of ways to be considered, to wit, as it is in the life begun through faith; and as it shallbe consummated when the bodies shall rise again. Both these adoptions have their glory. For by the adoption begun we have peace with God, which is, not only the reconcilement of us with God; but also a quiet conscience in jesus Christ; we have access unto god, through our Lord jesus Christ; & we have too a firm trust, that God hath a care of us, Rom. 8, 28. as his children, so that all things worke-together for the best to us, yea such things as do seem most bitter. Whereof it is, that the saints, even in the cross, whereby they are made like the only begotten Son of God, do rejoice; according to the saying of Paul: We do rejoice in tribulations, Rom. 5, 3. 4. 5. knowing that tribulation bringeth forth patience; and patience, experience; & experience, hope; and hope maketh not ashamed, because God loveth us. Of the adoption hereafter to be consummated Paul speaketh on this wise: Rom. 8, 23. Even we do sigh in ourselves waiting for the adoption, even the redemption of our bodies. This redemption of the body, in the same chapter somewhat afore, the Apostle defineth to be the glorious liberty of the sons of God, 21 that is, the full glory, wherein the children of God, being freed from all evil, shall everlastingly and blessedly enjoy the most comfortable sight of God. Of this longing for glory the Apostle speaketh when he saith: Rom. 5, 2. We rejoice under the hope of the glory of God. Together with this adoption, the which at the last judgement shallbe perfected, formal righteousness, whereby we shallbe like unto God for evermore, is joined. Which righteousness the Apostle saith we do wait for, Gal. 5, 5. when he saith: We through the spirit wait for the hope of righteousness through faith. And what manner of righteousness that shallbe, john declareth in these words; 1. joh. 3, 2. We know that when he shall appear, we shallbe like him, even holy, righteous, chaste, and blessed for ever and ever. Out of the things which hitherto we have spoken, touching the justification of man by the method of composition, this definition may be framed. justification what. Man his justification before God is an absolving of the believing man from sin; an imputation of Christ his righteousness; and a receiving of him unto eternal life freely for Christ his sake. Now the more fully to open this our justification, Causes of man's justification. let us in order, yet very briefly, behold the causes. The cause therefore preparing is the preaching of the gospel, which maketh us to acknowledge and to feel our infirmity, & just damnation. The which sense Paul doth term the spirit of fear, because at the preaching of the law it is raised up in men through the holy spirit. Rom. 8, 15. When Peter in the Acts upon the day of Pentecost, had accused his countrymen the jews, for violating both tables of the Lord, they conceived in their mind the spirit of fear, that is, a wonderful dolour and grief, or pricking in their consciences for their sins. Therefore afterward in their perplexity, doubtfulness, and despairing as it were, Act. 2, 38. he biddeth them to amend their lives, and be baptised every one of them in the name of jesus Christ, which was in deed a preaching of the gospel. This conversion is made through faith, which men do conceive through the holy ghost, when they hearken unto the gospel. By this faith Christ wholly, who of God is made unto us wisdom and righteousness, 1. Cor. 1, 30. 31. and sanctification, and redemption, is conceived, that he that rejoiceth, do rejoice in the Lord, and praise him everlastingly. And this is that knowledge of salvation, hid from the wise and men of understanding of this world, but revealed to the Church, through the word of the gospel. CHAP. 5. 1 The third sort of testimonies; 2 How good works do justify; 3. Wherein we and the Papists do differ about good works. ALthough the fruit of the righteousness of faith, is never to be separated from faith: yet with all diligence is it to be distinguished from our justification. For the proper benefit of Christ, which we obtain by faith alone, is one thing; and our due obedience, which, as the fruit out of the tree springeth from faith, through which we be regenerate, & borne the the sons of God, is another. Whereof it is that by the natural properties that it hath, we judge of a lively faith; even as by the fruit we judge of the tree. Hence it is, that in this order of testimonies, the word to justify, hath an other sense, than in the afore mentioned orders it had. justification what. For in this place to justify, signifieth to show and declare a man to be righteous. As in the Epistle of james man is said to be justified by works, jam. 2, 24. because through works he showeth and declareth himself to be righteous. And in the scriptures oftentimes they are pronounced blessed, which give themselves to good works: not that good works be causes, or do merit happiness; but for that they are true tokens of their cause, which is faith, or the spirit of faith, Rom. 8, 14. For so many as are led by the spirit of God, they are the sons of God. And hence it is that the Lord in the gospel after Matthew saith, Blessed are the meek; Matt. 5, 5. 7. 9 10. blessed are the merciful; blessed are the peacemakers; blessed are the patiented. For these virtues, if they be true, and not hypocritical shows of virtue, do proceed from faith, whereby righteousness is laid hold on; and they be undoubted marks of the children of God, declaring the adoption. Therefore this rule is to be held in memory: when divers effects do depend alike of one and the same cause, the consequent doth hold from one effect unto the other, because of their common dependence. In Luke it is written, of the sinful woman, Luk. 7, 47. how many sins were forgiven her: for she loved much. Now, because both, I mean remission of sins, and love, depend of faith, as of a proper cause, the argument is good from love unto the remission of sin, because of their common dependence. Sophists, who think that Christ descended from the cause unto the effect, and made love the cause of remission of sins, do pervert the meaning of Christ: as by the parable which the Lord bringethforth before them, it is manifest. There was a certain lender, Luk. 7, 41. saith he, which had two debtors: the one ought five hundred pence, and the other fifty: 42. when they bade nothing to pay, he forgave them both. Which of them therefore, tell me, 43. will love him most? Simon answered, and said, I suppose that he, to whom be forgave most. afterward, 50. he said to the woman, Thy faith hath saved thee, go in peace. Doth not the Lord here plainly declare, that remission of sins doth go before love, and both, to wit, remission and love to depend of faith, as of their very cause? For many times effects, whereof some do follow others, which notwithstanding should be referred unto their proper cause, to avoid the confusion of causes and effects, be ascribed to one and the same cause. Hitherto belongeth the rule of Augustine, When, saith he, we do find such places in the Scriptures as do seem to attribute righteousness to works, special regard must be had unto the foundation from which they do spring. And when they proceed from faith, they are to be ascribed unto the root. For example, Blessed is he that judgeth wisely of the poor; the Lord shall deliver him in the time of trouble. Here mercy toward the needy and poor is not set for a cause of blessedness. For mercy is a particular work whereby the law of God is not satisfied. But such manner of speech David useth, because the effect is a most certain argument of the cause it hath. So that the man which hath mercy on the poor is blessed, because he believeth. Now then through faith he pleaseth, the work also pleaseth; not for the perfectness thereof, but for that God accepteth it; because the person is not under the law, but under grace. And that it is necessary, that the works, which God accepteth of, must proceed from faith, Rom 14, 23 it is manifest. For whatsoever is not of faith, Heb. 11, 6. is sin. And, without faith, it is impossible to please God. The Lord himself doth say, Without me ye can do nothing. joh. 15, 5. 4 As the branch cannot bear fruit of itself, except it abide in the vine: No more can man do any thing, unless he abide in Christ through faith. For before we be regenerate, we are evil trees, Which cannot but bring forth evil fruit; Matt. 7, 18. we are the children of wrath, Eeph. 2, 3. and dead in sin; we are flesh, Rom. 8, 7. Whose wisdom is enmity against God; we are natural men, 1. Cor, 2, 14 which perceive not the things of the spirit of God. And therefore whatsoever God promiseth to such as do good works, that must not be promised indifferently to all: but only to such as obey through faith. For, seeing the just do please by faith, they do necessarily bring forth the fruits of righteousness of faith, namely good works, which no more can be separated from the righteousness of faith, than the natural property from the subject. Wherefore as the argument is alway good from the subsistence of any subject, unto the natural property of the same; and contrariwise, the property being set, the subject of necessity must be seen: so faith which justifieth man, being set, good works, which are the properties of the spirit of faith, are necessarily set. And again, good works being set, faith, from which they do spring, must needs be set: So wheresoever faith is not, good works are not, & where good works be not, there is not faith, the cause of good works. Therefore saith Paul, 1. Tim. 1, 18. 19 Fight a good sight, having faith and a good conscience, which some have put away, and as concerning faith, have made shipwreck. So often then as promises do seem to be annexed to good works, we are to make recourse unto the root, and ground, namely faith. For, as there be two beginnings of things, one is that they be; the other that they be known: so faith, as the beginning of being, worketh so, that thou art righteous; and good works, as the beginning of knowledge, bring it to pass that thou art known to be righteous. Hence the Lord at the last day will propose the beginning of knowledge to the righteousness of faith which shallbe apparent in the sight of all creatures. Mat. 25, 34 35. For thus he will say: Come ye blessed of my father, inherit ye the kingdom prepared for you from the foundations of the world. For I was an hungered, and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger, and ye lodged me. 36. I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Here the Lord will not have the works of mercy toward his members, to be merits of the heavenly kingdom; but by certain tokens he declareth who are the sons of God, upon whom the kingdom of God freely for Christ his sake without any merits of man, shallbe bestowed. For so saith Paul, Rom. 6, 23. The gift of God is eternal life, through jesus Christ our Lord. And although by that which hitherto hath been spoken, it is none hard thing to judge how our doctrine concerning good works differeth from the papistical imaginations: Yet that the more distinctly and particularly this difference may be seen, I will add somewhat more hereunto, and that for two causes: the first, to show the vanity of those men, who hearing that both we, and the Papists do require good works, do think that we strive not about matters of importance, but only about words, and that of pride only to gainsay. Whereby they do sufficiently bewray themselves to know nothing touching this controversy of so great importance, upon which all our salvation doth depend. secondly, that godly auditors may be rightly instructed in this matter, and necessary doctrine; & may have alway in a readiness wherewith to answer such as endeavour to overthrow our religion, and slander the same without reason, either of mere malice, or of gross ignorance. The difference therefore between us and the Papists touching good works consisteth in four things, to wit, in the matter, efficient causes; in the manner; and in the oft doing of good works. If we shall prove this thing by evident arguments, I think there is none but will grant, if so be he will yield unto the truth, rather than to the vanity of his own mind, that for just causes we are provoked thus to contend. The first difference therefore is taken from the matter of works. 1. Difference, concerning the matter of good works. For the Papists do place their chiefest works, and worship in the traditions of men, the which they prefer before God's commandments: which traditions for all that partly be in their kind indifferent, Of Papists works what the chief. as appointed fasts, and certain songs, but in their use and end utterly wicked; Papistical traditions of what sorts. because they put a confidence in them, while they persuade themselves that by observing of them, they do merit the remission of sins: partly they are superstitious, & merely ethnical, as hallowing of water, of fire, of herbs, of candles with infinite such toys, whereunto also they do ascribe the power to abolish sin, and drive away devils: and partly they are apparently wicked, as such are that are contrary to the word of God, as is the invocation of saints; the merchandise of masses; the worshipping of Images; the bearing about, & adoration of bread. These and the like traditions, the Papists with fire and sword do uphold, caring little or nothing at all for the breach of God his commandments, as evidently appeareth by the very punishments which they do appoint. How the Papists do regard the commandements of God. For in the Papacy the contempt of the idolatrous Mass is more sharply punished, than adultery or incest. A much more heinous offence is it among the Papists to eat flesh upon a friday, than to kill a man upon any day. Whereby it is apparent that the Papists do prefer their traditions before the commandments of God: The proper note of Antichrist. which thing is the proper note of Antichrist. For, as they contemn the sentence pronounced against the Pharisees, Mark. 7, 7. which is, They worship me in vain, teaching for doctrine man's traditions: So they do rashly arrogate to themselves power to make laws in the Church of God: which thing is doubtless none other thing than to exalt themselves above God, who challengeth to himself alone the authority to enact laws in his own kingdom. But we do submit ourselves to God, The principal good works of Protestants. whose commandments we both do believe, and teach also to be the rules of good works. But the commandments and traditions of men, we do not acknowledge for the service of of God, but rather with Paul we pronounce them to be the doctrine of devils. 1. Tim. 4, 1. For this commandment of God, Walk in my precepts, and not in the precepts of your fathers, we do prefer before the authority of all men whatsoever, and of Angels. Now let the godly reader judge, weather it be more convenient to yield to the Papists or to us, in the matter or substance of good works. For my part, I think no man is so mad, as to obey men, who both can deceive, and may be deceived, rather than God that cannot err. The second difference is fetched from the efficient causes. 2. Differenc● of good works. The Papists with the Pelagians, do imagine good works to proceed from free wil The efficient cause of Papistical works. For they do teach that men before regeneration, by their pure natural powers, can do good works (which they do call merits of congruity) and by them merit favour▪ Whose error by evident proofs drawn from the word of God, we have above * Chap. 3. of this last part. confuted. But we with Christ, the Prophets, and Apostles, do affirm that no good works, as the service of God, can be wrought before we be regenerated. For Christ doth say, without me ye can do nothing. joh. 15, 5. Moses and the Prophets do pronounce the heart of man naturally to be wicked. Phil. 1, 6. Paul he saith; I am persuaded, that he that hath begun this good work in you, will perform it until the day of jesus Christ. Phil. 2, 13. And in another place, It is God which worketh in you both the will and the deed. These words do plainly witness how good works do not proceed from nature, but from grace; which thing how it is done, we now briefly will declare. Three things necessarily required in a good work, or in a good worker rather. Three things therefore unto the action of virtue, or a good work, namely judgement of mind, will, and power, be required. The judgement of the mind, God, by his light, that is, by his word, wherein the holy spirit worketh, doth enlighten, that we may both know what pleaseth, and what displeaseth God, à certain some whereof is proponed in the ten commandments, and more at large are opened in the writings of the Prophets and Apostles. And this is it which David saith, Psal. 119, 105. Thy word is a lantern unto my feet. secondly God maketh the will of the wicked, good, while he doth renew the same in the regenerate by his holy spirit. The will of man. The will, as it is a natural faculty, hath in itself no quality at all; but is altogether such, as that is which it embraceth. If the thing be good, the will is good; but if the thing be evil, it is evil. And therefore Damascene doth rightly define it, That the will itself is of nature: but diversly to will, is proper to the person. And Chrysostom, The will is engraffed and bred in us by nature, and it is also of God. And the will of this or that thing is ours, and our judgement, that is not of nature, but of the person. But now, when the state of the person doth change, the quality of the will must change also of necessity. But that the person is wicked, as that which is led by the sense of the flesh, and understandeth not the things which are of the spirit of God, before regeneration, it hath above * In the 3. Chap. of this 4. part. been declared. And therefore there is no doubt, but the will of a person not justified, is evil, that is, wicked, set against God, the slave to sin, albeit it worketh freely, and not constrainedly. For voluntarily it chooseth evil for good things. This will of man, before regeneration, would have God altogether either not to be able, or not willing to revenge, or ignorant altogether of the wickedness it hath committed. And therefore that would that he were not a God, which so much as in it is, would have him to be either of no power, or not righteous, or ignorant. Cruel, and altogether cursed malice is it, to desire that the power, justice, and wisdom of God should perish. But, forsomuch as in justification, man is at once both regenerated, and made a new creature in Christ jesus, according to the manner of this new state, the will of the person taketh a new quality, so that the will which before regeration was evil, the slave of sin, and enemy to God, is now made good, free, a friend of God, and delighting in his commandments. For the mind being lightened by the word, and the heart through faith being purified, the will commandeth those things, which the sound judgement of the mind doth allow, and whereunto the pure affections do incline. Therefore as the regenerate man is a new creature: so the will of a new man, is created anew by the holy Ghost; even as David declareth when he saith: Psal. 51, 10 Create in me à clean heart, o God, and run a right spirit within me. By the heart he understandeth both pure affections, and also a will obeying pure affections: by a right spirit he meaneth the election of the will, and purpose in that which is good. So that it is the work of God his spirit, that the will is made good where it was evil; which being made good, it worketh cheerfully (yet through grace) and not constrainedly, otherwise will should not be wil In the third place, the judgement of the mind being reform by the word; and the will renewed through the holy Ghost, the strength also by little & little is restored, and, according to the measure of faith, do grow, whereby we begin to do somewhat which pleaseth God, although in this life we shall never be able to satisfy the law, according to the rigour of his justice. The repairing of this strength is wrought by the virtue of the death, burial, and resurrection of Christ in the faithful. This virtue of Christ is after a sort depainted in our baptism, as Paul teacheth in his 6. chapter unto the Romans. Moreover, when the person which is just through faith, keepeth a good conscience, and thinketh continually of going forward, his defections are well taken; for he is not under the law, but under grace. The third difference between the Papists and us about good works, 3. Difference about good works. is taken from the manner. For they do think that to be a good work, when that is externally done, that is commanded. For they require no more unto the form of a good work, than the action itself. But we with Augustine do pronounce, that a work ought then to be called and thought good, when the thing commanded is done as it should be, according to the mind of the commander. The hypocritical Pharisee giveth alms; and the justified Publican giveth alms in like sort. His, that is the pharisees alms the Papists define to be a good work; whereas before God it is abominable: but we pronounce the Publican his alms a good work, not only because it is commanded, but specially because through faith, whereby the Publican was justified, it was done to the glory of God. And therefore it hath the form of a good work, when the work commanded of God, by a person justified through faith, is done principally for God his glory. And a work so done, whether it be an inward or an outward work, is the spiritual service of God. Moreover, whereas certain civil works, done even of such as are not justified by faith, are profitable and do good to many, and therefore thought good works▪ I grant they are so called, and be such too, but in use, not in service. For whatsoever an impure person doth, it is unpure & abominable before God. And though God sometime do recompense such works with rewards, he doth it for the use sake, not because they are the service that pleaseth him, or be good of themselves. The fourth thing wherein we descent from the Papists in the doctrine of good works, 4. Difference about good works. is the diversity of ends. For they do appoint other ends of good works than we do, which follow the direction of God his word. For they say good works are to be done, that we may deserve favour, & be justified through our works before God. But how false & absurd this Pharisaical opinion is, we have already in the first order of testimonies declared. That no works do merit favour justification, it is hereby manifest, because an evil tree cannot bring forth good fruit. Matt. 7, 18. Therefore what can a man not renewed, seeing he is wicked, unpure, without understanding, unprofitable, merit by unpure works? Again, if a man be justified by works before God, it must needs of necessity be, either because he fulfilleth the whole law, according to the rule of God his justice, or in respect of particular observing some certain commandment. But each is false. For as above * Chap. 3. of this fourth part. we have proved, no mortal man can fulfil the whole law of God, neither before conversion nor after. Secondly, it is manifest that none is justified by a particular fact, both because it is not the fulfilling of the law, which is required unto the righteousness of the law; & also for that he which faileth in one commandment, jam. 2, 10. as james doth say, is guilty of al. Then seeing no man may be justified neither by the whole law, nor by a part of the same, in vane do the Papists contend, that the end of the law is, that men by their own works should be justified in the sight of God. But we do teach that good works be therefore to be done, The true end of good works. that being justified by faith, we may give due obedience to God, as children to a most loving father; that we may be found lively branches, and bearing fruit in the true vine, which is jesus Christ; that men seeing our good works, may glorify God, and be provoked unto well doing by our example; that through good works we may be directed unto the haven of blessedness; that by good works, as by an undoubted mark of God's children, we may show ourselves enemies to Satan, whom in baptism we renounced; that we may increase the joy of the angels in heaven, which are much delighted with the repentance of men, and with holiness of life; and that by works we may be known, and declared to be truly righteous, that is, that we be not deceived with a vain show of faith, as it happeneth unto hypocrites, as james in his second chapter declareth; for whom to be justified is to be declared and acknowledged righteous before the world. jam. 2, 23. Abraham believed, and is was imputed unto him for righteousness. But when at the commandment of God, he was ready to kill his only son, by his willingness to obey, he declared how he was righteous, not only to others, but also to himself. For lively faith hath this property, that it preferreth obedience toward God before all worldly things, be they never so dear, as appeareth in Abraham. So that he which is so affected, that he desireth nothing so much as to obey God, and to prefer obedience to him-ward before all things else, he hath a most certain token of a lively faith, and of the spirit of Christ, whereby he is moved, dwelling with in him. Rom. 8, 14. For so many as are led by the spirit of God, saith Paul, they are the sons of God, to wit, through faith, a true note whereof is that motion of the spirit, whereby we are moved to yield obedience to God with all readiness; although we continually do feel a combat of the flesh with the spirit, which fight undoubtedly in this life, shall never cease. The sum of this difference, tendeth to this point. The papists do make works to deserve and to procure salvation: we with Paul number them among the effects of faith, and fruits of the righteousness of faith. The Papists do place the perfection of righteousness in works; we define them to be an obedience began, pleasing God, because of the person that is righteous, which obedience can no more be separated from free justification, than the natural property from the subject it hath, as heat from fire, as above hath been shown. CHAP. 6. 1 The fourth order of testimonies; 2. The rewards promised unto good works. THe fourth order, as we proposed, is touching the reward of good works, according to the promises of god, which the godly, without justification, do lawfully behold, and through faith expect the things promised, as Moses is written by faith to have had respect unto the recompense of the reward. Heb. 11, 26. Moreover, the reward is promised to good works, sometime simply to every man, sometime specially to this or that man for a particular work, which is obedience in some certain thing. And that rightly without error we may judge of such common and special promises, this principle is to be kept in mind, namely, that all promises without Christ be to none effect. For, if as Paul saith, 2. Cor, 1, 20. all the promises of God are in Christ yea and Amen, that is, firm and ratified; it followeth, that no promises without Christ can take effect & be firm. Whereof this also is gathered, that none obedience without Christ, doth merit reward. Now this foundation being cast, let us entreat of the promises of reward, according unto the difference which we have proposed. Therefore when reward is promised simply or in general to every man for good works, as when both in the Psalms, and also in Paul it is said, Psal. 62, 12. He will reward every one according to his works, Rom. 2, 6. the promise must be applied by a distinction. For such a promise hath a double respect. Because it is to be referred either unto the unregenerate, or unto the regenerate. If it be applied unto the unregenerate, which are without Christ, by the principle which we have set down, it must needs follow that it is neither ratified, nor performable: wherefore it is referred unto the first order of testimonies. For it proponeth the judgement of the law concerning the rewards of good works. But forsomuch as an impossible condition, namely, levit. 18, 5. if a man do my commandments, he shall live in them, is annexed, it cannot be, but that the unregenerate are subject unto this damnatory sentence of the law, Gala 3, 13. Cursed is every man that continueth not in all things which be written in the book of the law, Deut. 27, 26 to do them. But if such a promise be referred unto the regenerate in Christ, the promise is firm and performed, 2. Cor. 1, 20. in whom all promises are yea and Amen. But more things in order be to be noted in this place. Rigour of the law. first, how in the regenerate the rigour of the law is taken away, which rigour consisteth in three things, that is to say, that none obedience liketh God, unless it be perfect; that life is not promised, but to them which fulfil the law; that the curse is denounced to all which offend, yea in the least thing. Secondly, we are to think, that a man now believing, pleaseth God, as beloved in the beloved; and as an heir of eternal life for Christ his righteousness imputed to him, which is the way of life and salvation, according to these words of Paul, Rom. 10, 4. Christ is the end of the law for righteousness to every one that believeth. thirdly, it is to be considered, that of the believing man, whom for Christ his sake he accepteth, God requireth obedience; and that as à most loving father he promiseth a reward to him not of det for any goodness, or price of the work; but of mere grace, through fatherly kindness, whereby he embraceth the believing man in Christ jesus. fourthly, we must have in mind that works so done through faith, be testimonies of religion, even as proper effects be undoubted arguments of the cause, from which they proceed. And therefore is the Lord said to reward every one according to his works, Rom. 2, 6. as when Paul saith, God will reward every man according to his works, which works be tokens of faith, and most undoubted arguments of the fear of God. Of these works mention shallbe made at the last day, that all creatures may acknowledge the justice of God in judging. But if a special promise be made in a certain thing (as when Tobiah doth say: Tob. 12, 9 Alms doth deliver from death, & doth purge all sin, and maketh men to find life; and Daniel, Break off thine iniquities by mercy toward the poor: Dani. 4, 24. for that shallbe a salve for thine error,) this rule, which dependeth upon the principle which we have above set-down, is to be remembered. Touching a particular fact, we must judge according to the quality either of the deed, or of the person that doth it. If we judge by the quality of the deed, it is most true, that no deeds of man, be they many or few, can satisfy the law of God, as above * Chap. 2. of this fourth part. in the first order of testimonies we have declared: and therefore he cannot merit either righteousness, or life. But if according to the quality of the person we do judge, the judgement will be divers, as the persons be. For the person that worketh, either hath faith, or he hath not. If the person which worketh, hath faith, his work done according to the law doth please, and is imputed to him for righteousness, that is, it is thought to be righteous for so much as it pleaseth God in respect of the person. But if the person that worketh hath no faith, it is impossible that the work should please, while this rule shall hold, Rom. 18, 23. whatsoever is not done of faith, is sin. And therefore diligently it would be considered, what good works be of themselves; and of what account in respect of the workers. Of themselves they are of no valour, neither do they merit any whit: because they are not the fulfilling of the law. Phil. 3, 8. Before the righteousness of faith they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even the vilest dung, as Paul speaketh, and abominable: but after that righteousness is confirmed they are to be esteemed not according to their own desert, but according to the goodness of God, which accepteth them for the persons sake that pleaseth him, in which respect these are imputed unto righteousness, that is, are taken for good works, as it is written of the zeal of Phinees, which thrust throw the fornicators, Num. 35, 7, 8. & they merit reward, as Paul saith▪ both in this life, a●d in the world to come. Now return we unto the saying of Tobias, touching which I do say first that in the old translation which a little before I cited, the words be very corruptly red. For according to the Greek, they should be thus red: Alms or liberality doth deliver from death, Tob. 12, 9 and doth purge all sin. Those which exercise alms & righteousness, shallbe filled with life. This sentence cannot be applied to the Pharisee, or to any man that is not regenerate. For, as the alms here commended is à particular work: so in the unregenerate it is many ways polluted: So that it is to be referred unto the regenerate. But they have remission of sins freely for Christ his sake, by whose blood they are cleansed from all iniquity. But the last particle in the saying of Tobias, namely, They shallbe filled with life, that is, they shall enjoy a long life, doth show, how Tobias speaketh not of purging of sin before God, but in this life only before men, who commend those for good & righteous men which are merciful & liberal toward the needy. The like judgement is to be given touching the place of Daniel, which in the Hebrew is thus red: Redeem thy sins by righteousness, & thy iniquities by mercy toward the poor; lo, so thy peace, that is, prosperity & felicity in thy kingdom shallbe lengthened & prolonged. Here Daniel of necessity must mean the fruits of repentance, which are most undoubted arguments of faith, & of the fear of God; & merit the mitigation of punishments, & a prosperous success of affairs both private and public, which thing Daniel doth signify in these words: Lo, so shall thy peace be lengthened & prolonged. To be short, all the sentences wheresoever they be redin the holy scripture concerning good works, are to be understood according to their circumstances, and as the matter doth require, are to be applied to these four orders of testimonies. But, they which confound these orders, they pervert the scripture and trample upon the blood of the son of God with their feet, when they endeavour to ascribe that to works which belongeth properly to the son of God, our mediator jesus Christ; to whom with the father and the holy ghost be honour, praise, and glory, now and for ever, Amen. The use of this Psalm. If thou wouldst scape aye woeful death, And endless bliss in heaven obtain: Cleave fast to Christ, while thou hast breath, In God his fear see thou remain. A general form of prayer. O ALMIGHTY, eternal, and most true God, Father of our Lord and saviour Christ; maker of heaven and earth, together with thy Son jesus Christ and the holy Ghost: From the bottom of our hearts we do yield thee thanks, for that of thine infinite mercy thou both hast revealed thyself unto us by sending thy Son jesus Christ; and by making the hidden and wonderful decree concerning the redemption of mankind, kowne unto the world: & also by the ministery of the Gospel, and the holy Ghost, thou dost gather to thy self an eternal Church, and being gathered givest both rest to the same, and all necessary things for the sustentation of life. These and other benefits we confess undoubtedly are thy gifts; and to be given and kept to us of thee for thy sons sake. Again, we acknowledge that diversly we are polluted with manifold sins; and with true and burning sorrow we do bewail that ever we have sinned against the rule of thy justice: and therefore we humbly beseech thee, turn us unto thee, and forgive us all our sins, even for thy beloved son jesus Christ his sake; kindle within us by thine holy Spirit, true faith, and true obedience, yea & govern us, that as earnestly we purpose, so truly we may by thine help amend our life, and obey thee. Moreover our request is even in the name of thy beloved son Christ our Saviour, that it would please thee among us, & in this country to gather from time to time à Church, & therein maintain the purity of true doctrine, that we may with true prayer serve thee, obey thee, praise thee, and love thee for ever & ever: And for the better accomplishing hereof, give unto thy Church faithful teachers, & pastors, who both by true doctrine, & by example of good living may illustrate thy glory, and benefit the Church. Furthermore, for thy beloved son our Saviour Christ his sake, we beseech thee, give to this Realm godly, profitable, & quiet magistrates; defend our Queen Elizabeth with her Counsellors, & all the Governors of this land; guide them with thine holy Spirit, that their whole government may tend both unto the advancement of thy glory, and the quietness and welfare of this Commonweal. Confirm also all godly Kings, Princes and Noble men in their purposes, to maintain thy glory, true doctrine, and honest discipline. Besides, we pray thee, cherish and bless whatsoever springeth-out of the ground, the which thou impartest upon us, that mankind may have both wherewithal to be relieved, and to serve thee; and of thy goodness give us daily bread. And forsomuch as our great frailty is known to thee, & thou hast promised with mercy to mitigate the greatness of thy wrath against sin, and that in respect of the intercession of thy beloved son, we humbly beseech thee mercifully to mitigate the punishment which deservedly we sustain; and with thy holy Spirit comfort all the godly in their troubles, that they may both abide constant in true faith, and prayer, and also commend thy mercy for evermore, Amen. A prayer unto Christ. O Most loving Lord, jesus Christ, Son of God; without thy grace our mind is overshadowed with most gross darkness; all our affections carried into the flames of concupiscence; the will of the mind is borne-awaie with raging affections; and finally all our actions not only inward but outward, do go far astray from the rule of thy wil Wherefore we humbly beseech thee, o most sweet Christ our saviour, expel-awaie the darkness of our understanding by the light of thy word; quench, of thy goodness, the flames of concupiscence with the fountains of thy grace; replenish the will being purged by thine hand, with thine holy spirit, that both the will may cheerfully command, and all the powers both of the mind and of body obeying the governance of the will, carefully bring to pass, whatsoever both the illuminated mind rightly doth show, and the new affections of the heart, godly do counsel. For thou alone art our propitiator, our King, our strength and virtue, our only hope, only salvation, only way, and the eternal life. O most sweet jesus, I beseech thee, assist us, lest that being either seduced by false Prophets; or enticed by our own flesh; or persuaded by Satan; or caried-awaie by the wicked behaviour and examples of men; or else offended by stumblingblocks, we fal-againe into former darkness; and wander away from thee, the way of eternal life. Lead us o Son of God, we pray thee in the light of thy countenance, uphold thou us, which art the right hand of God the father, that we fall not down; direct us, that at the length, thou being our guide, we may betaine unto the immortal glory, which thou hast promised to such as trust in thee, sweet Christ. To thee be praise, thanks, and glory, for ever and ever, Amen. A form of prayer to be said of any man, by, and for himself. O Most sweet Christ, jesus Christ, unto thee do I call. For thou art my light; thou art my life; thou art my salvation; thou art my living God; mine holy Father; my merciful God; my living master; my good shepherd; my best helper. Thee do I pray unto, thee do I sue unto, thee do I beseech, that through thee I may walk; unto thee I may come; in thee I may rest. Grant that by thine help, I may lead an holy, godly and righteous life. Expel-awaie the darkness of mine understanding; restrain the wicked cogitations of mine heart; quench the flames of evil affections; repress my froward will by thy power: & illustrate mine understanding with thy light; minister godly cogitations; kindle virtuous affections; and convert my will unto thee, that those things which thou wouldst, I may will also. Furthermore, seeing my body is the house of my soul; grant I beseech thee, that by thine help I may keep the same chaste and clean, that a pure mind may dwell in a clean body; and that I may be sound both in soul, spirit, and body, and so both in body and soul I glorify thee without ceasing. To thee my shepherd, and only God together with the father and the holy spirit, be blessing, and glory, and wisdom, and thanks, honour, and power, and strength for ever and ever, Amen, Amen, So be it, So be it. A form of prayer for a family. FOrsomuch as none can stand, without thou, o Lord jesus Christ, dost uphold the same; I humbly beseech thee, vouchsafe with thy protection to preserve mine household, my wife, children and family. Grant I beseech thee, that both I myself, and my wife, children, and all mine household, may do our duties, each of us according to thy wil For when thou dost feed us, we want nought; when thou rulest us, we are safe, and no man can hurt us; and when thou helpest us in our labours, we do reap most plentiful fruit. Wherefore, vouchsafe to be with us, drive-awaie wicked spirits, the enemies of thine ordinance; let thine holy Angels be our watchmen; and govern us evermore with thy blessed spirit, that evermore in this life, and in the world to come, we may praise thee, Amen, Amen, So be it, So be it. FINIS. THE FIRST TAble comprehending special names of Men, Women, etc. after the order of the Alphabet. A Aaron his goat, page 254. Abraham, page 88 his bosom, 101. his faith, 418. his seed, 309. a pattern of the true Church, 107. Absalon, 5. Acha●, 195. Adam, 88 Adonibezek, 260 Adriel the Angel, 87. Egyptians, 191. Aesclapia, 192. Aesculapius' his feast, 192. Alcibiades, 260. Amonites, 195. Amnon, 5. anabaptists, 173. Antichrist his strength, 216. his property, 512. Antisthenes', 381. Apollo, 191. 192. his feast, 192. his oracle. 194. Architas the Tarentine, 381 Aristodemus, 194. Aristomenes sacrificed men, 194 Aristotle, 382, his opinion concerning true happiness confuted, 383. Arrius, 163. Atheist, 98. Augustane confession, 96. B Babylon, 119. Bacchus' his feast, 192; men sacrificed thereat, 193. Balaam, 398. Barcoziba●, 18. Belisarius, 261. Ben-hinnon, 195. Brazen-serpent, 31. Britan's sacrificers of men, 194. C Cain, 181. Cepio Servilius, 260. Ceres, 192. her feasts, 192. Christ Christ, 10. 89. The Lord of hosts, & why, 10. When and where borne, 21, 22. his mother who, 22; his kindred, 23; worshipped of the wisemen, 23; offered-up in the temple, 24 carried into Egypt, 24; a Nazarite, 25; figured by Aaron's goat, 254, by Samson, 25; his disputation with Doctors, 25; baptised, 27; tempted, 283 his preaching, miracles, 28; riding into the temple, 29; betrayed, forsaken of his own disciples, 30; afflicted, crucified, 31; railed upon, nailed unto the cross, 33; compared unto the Paschal Lamb, 35; his resurrection, 38; his ascension, 39; a Prophet, a King, and a Priest, 44; his kingdom; 50; a spiritual kingdom, 51; his kingdom how governed, 42; his palace, 52; his people, 53; his office. 51; 60; his resurrection denied of the jews, 45; his resurrection confirmed by manifold testimonies, 46; his benefits to us ward, 44; crimes laid against him, 60; accused for saying he was the son of God, 60; how the way by doctrine, 122 by merit, 123, by example, 124; the truth, 125, how the life; 126; the head of the Church, 149; his Priesthood, 242; his sacrifice divers, 247; his intercession, 249. 254; how an intercessor, 249 when, 301; our only mediator, 302; nor a mere man, 481; Christians they are Priests, 344; and how, 344; their works why sacrifices, 350. Cimbrians, 195. Cornelius, 192. Critolaus, 381 D Daniel, 175. David, 146, his punishments, 5. Delia, 192. Diogenes, 193. Dives, 101. Doëg a figure of judas 30. E Eldad, 169. Eleusinia, 192. Epicurus, 379, 449; his opinion concerning true happiness, confuted, 380. Erechtheus, 194. Eumolphus, 193. F Frenchmen, 195. Sacrificerof men, 195. G Gabriel the Angel, 84, 89. Gentiles called, 39 Gentiles Gods, 190. Gentiles holie-days, 193. Gentiles sacrifices, 193 The Germans sacrificers of men, 195. H Habel, 181. Heracles, 192. Hercules his feast, 192. Herea, 192. Hermea Pythea, 192. Herod, 261. Hortoth, 85. I jerusalem, 119; what it signifieth, 53. jews, 16; rejected, 43; why rejected, 55. 74; they deny the resurrection of Christ, 45; they object things to Christ, 45, 60; their altars where, and what, 177. jewish sacrifices, 177; what 178; instituted of God, 178; what they signified, 186. jezebel, 260. job, 146; his troubles, 418. john a forerunner of Christ, 27. joseph, 175. joseph Benzara, 18. joseph tried, 418. joshua, 121. Irençus opinion of traditions, 166. judas, 398; figured by Doeg, 30. judas the Galilean, 18. juno her feast, 192. jupiter his feast, 192. L Lacedæmonians, 193. Lazarus, 101; a fable of him, 99 Luther his invincible courage, 397; why Luther forsook the Pope, 209, M Mahomet, 89; his death, 81; his fables, 84; his laws, 83. Manasses, 95. Manes, 163. Marroth, 85. Mars, 193; men sacrificed unto him, 193. Martin Luther his invincible courage, 397. Medad, 169. Melchizedek, 222. Mercury, 19; his feast, 192; 〈◊〉 men sacrificed thereat, 195. Mesa, 195. Messiah. The belief of Christians concerning the Messiah, 16 his office, 51. 61; his palace, 52; his people, 56; against his government, 49; against the time of his coming, 47. Michael, 12. Minerva her feast, 192. Moloch the idol, 195. Moses, 88 121. Muscovites, 16. 195; somewhat inclined unto religion, 96. The Bible translated into the Muscouie tongue, 96. N Neptune his feast, 192. Nestorjus, 80. Noah, 88 O Origen, 160. P Pansia, 192. Panathenea, 192. Panthea, 192. Pelagius, 479. Peter, 398. Pindarus his opinion concerning happiness confuted, 382. Pithia, 192. Porph●rie, 182. Posidonia, 192. Praxithea. 194. Proserpina, 192. Protestants their good works. 513. S Sabellius, 163. Samson à figure of Christ, 25. Saturn his sacrifices, 154. Seraphiel, 67. Sergius the Arrian, 80. Servilius, 260. Simonides his opinion concerning happiness confuted, 382. Socrates' his opinion concerning happiness confuted, 386. Staphilus, 173. T Tesmophoria, 192. Thamar, 5. Turks, 16; their beginning, 79; their multiplying, 81; their prophecies, 77; their paradise, 90▪ their strength, 91; arguments against the Turks, 92; consolation for the godly against the Turks, 92. V Venus, 191. FINIS. The second Table containing a view of the special points comprehended in this Book. A. True Absolution what, page. 303. Abstinence from wine▪ 84 from swine's flesh, 86. Adoption. 502. Adversity what it worketh. 338. Affliction incident unto the true ministers of God his word 408; sent unto man justly of God, 420; Christ his affliction. 30. Ages of the world. 48. The Ague taken for a god. 191. Alderman's children sacrificed. 194. Altars of the jews where, and what. 177. Angel, Adriel, 87; Gabriel, 84; the warriors of Christ, 11. Antiquity. 201. Arguments Against the Turks, 92. of the jews against Christ 45; of Papists to uphold their Mass, 222; that no man can fulfil the Law. 483; Ascension of Christ. 39 Authority to make ministers à note of the true Church. 17●. Auricular confession, confuted. 303. B. Banishment, The Church in banishment, 119; and why. 174. Baptism, Of Christ, 27. of Christians, 106; a note of the true Church, 171; why but once received, 334: what it signifieth, 334. among the Papists. 229. The Pope à spiritual bawd. 103. Belief. Belief of Christians concerning the messiah, 16; believers why saved. 372 Benefit. Benefits coming by Christ, 44; of the gospel. 243. The bible translated into the Muscouie tongue, 96. Birth of Christ when, 21; where. 22. Blessedness of the Church in this life. 463. Bosom of Abraham what 101. Brute beasts worshipped for Gods. 191. Burnt sacrifice, 181. Bishops, 151. C. Calling of the Gentiles 39; of ministers, 399. Canon. Canon of the Mass, 205. the abomination of the same. 206. Captives sacrificed. 195. Cats worshipped for Gods, 191. Children. Children of aldermen and of noblemen sacrificed unto Saturn, 194; children sacrificed by their own parents, 194, 195. Church. The true Church what 105; gathered by God himself, 105; figured by Abraham, what it signifieth, who a member of the same, 107; the unity thereof, 108; governed by God himself, 109; a small flock; like an Island in the sea, 109; it hearkeneth unto God's word, no; obeyeth Christ only, 111; in it the Lord of hosts doth dwell, the Temple of God, 113; the glory thereof, 114; how it differreth from other assemblies, 114; the purity thereof, 115; the holy service in the same 116. 389; how defiled, 118; in banishment, 119, 174; it followeth Christ, 121; preserved, 125; the marks it hath, 148; 171; the triple state thereof, 149; who the head of the same, 149; kinds of men in the Church, 150; kinds of ministers therein, 150; the power it hath, 152; who teachers in the same, 170 when troubled, 171; the perpetuity thereof, 391; the enemies which it hath, 438; God present in the same, 451, & why, 452. how blessed in this life, 463. Comforts for the godly in their troubles, 451. Comeliness in the Church, 167. Commandments of God whether abrogated, 318. neglected of Papists, 512. Communicating with Papists, 233. Communion of the Papists, 230. Comparison between the Paschal lamb & Christ, 35. Concupiscence, 288. Condemnation what, 477. Confession. Augustane confession, 96. Auricular confession disproved, 303; confession of the faith why necessary, 356 Conscience. The conscience, 99, 108; how healed. 335. Consecration, 231. Consolation against the Turks, 94. Contemners of the Gospel how punished, 323, 371. Contemplation what, 144, 402. Correction, 160; how used, 160. Covenant. The covenant between god and man, 306; what it is, 310; the parts of the same, 307, 347. the foundation thereof, 307. how fulfilled 310; old and new covenant, 306. The creatures do praise God and how, 391. Crimes objected against Christ, 60. Cross, What it signifieth, 408; the kinds thereof, 408; a note of the true church; 172; the way unto heaven, 375. cursings. Who may curse▪ 162; who are to be cursed, 102; who cursed of the Pope, 164. Custom, 201, 289, 224. Custom of sinning reproved, 293. D. A day diversly taken, 48. Day artificial, 48. Day natural, 48. Death of Mahomet, 81. Destinies, 370. Difference between the ministers, and the ministery, 397; between the true church, & other assemblies 114; between the old Testament, & the new, 319; between sins, 389. Disciples of Christ forsake him, 30. Discipline, 159; the parts thereof, 159. Disputation of Christ with the Doctors, 25. The devil tempteth Christ, 28; the devil an imitator of God & his works, 64. the Devil inventor of praying unto saints, 214; Devils worshipped for gods, 191; the Devil can work no miracles, 69● the Devil by nature false & cruel, 411; the Devil his purpose, 438. Diversities of religion, 104. Divine miracles what, 64. Christ the way by doctrine. 122. Dokimasie. 417. Drunkenness. 192 E. Elements worshipped for Gods. 191. End, End of man, 128. 366. of man's misery, 262. of knowledge, 404; of comeliness in the Church, 167; of jewish sacrifices. 183. Enemies of the Church. 438. Evangelists differ not in substance of doctrine: 57 Eucharistical sacrifice, 185; what, 236. 349; the kinds thereof, 352. Examples, 160, 402, Christ how the way by example. 1●4. Excommunication, 161; the ends thereof. 161. F. Fables of Mahomet, 84; concerning the last judgement, 86; of Lazarus, 99 Faith what, 325; it only saveth, 325; the righteousness thereof, 330; it purifieth the heart, and how, 117; faith à remedy against wickedness, 294; faith of Abraham, 418; the effects of faith. 473. The faithful how holy. 108. fall of man. 367. Father of the Gods. 191. Fear of God. 137. Fear worshipped for à God, 191 Perfect Felicity, what, 128. 137. Feast of A●s●●lapius; of Apollo; of Bacchus; of Ceres; of Hercules; of juno; of jupiter; of Mercury; of Minerva; of Neptune, 192. Festival days. 192. Figurative significations of the jewish sacrifices. 186. Filthiness of sin. 412. Flesh how taken in the scripture. 144. Will of the Flesh. 289. Fortitude of the spirit. 396. Fruit of meditation. 323. Fruit of Godliness. 387. Fruit of ungodliness. 388. G. Glory what. 466. Glory of the Church, 114. Goat of Aaron. 254. A God there is. 98, 99 God ● fountain, & how, 433. God his quantity▪ 84. God how present in the Church. 451 God the governor of the Church, 109. How the godly think of sin. 413. Why the godly suffer martyrdom, 424. Fruit of godliness, 387. Gods of the Gentiles, 190. The Gospel what, 326. 466. Benefit of the Gospel, 243. Government of the Messiah spoken-against, 49. Grace what, 326. 466. Life of Grace, 127. H Right hand of God what, 40. True happiness, 365; what it is, 392; how it cometh, 366; all men desire it, 367, 377. Happiness what in the opinion of Aristotle, 383; of Epicuru●, ●79, 380; of Pindarus, 382; of Simonides, 382; of Socrates, 386; of worldly wisemen, 385. No perfect happiness in this life, 376. An harlot the Mass is, 203 Significations of the word heart, 140. Hearted men, 140. heart of man, 138. Head of the Church, 149. The way unto Heaven, 369. Hearers of God his word the soldiers of Christ, 14. Hearers of God's word, why blessed, 372. Heretics who, 162. How men are holy in this life, 116. Holy days of the gentiles how spent, 192. Honey, 187; what is signifieth, 188. Lord of hosts who, 9, 10. House of God, and who dwell therein, 389. Hypocrisy what, 448. Hypocrites who, 447. I Idol Moloch, 195. Original of idolatry, 189. Idolatry à punishment for disobeying the Lord, 190, 196. Idolatrous princes not to be obeyed, 430. Immortality of the soul. 100 Incense, 177. Ingratitude of man whence, 287. innocency what, 467. Good intents, 200. Intercession, 212. Christ his intercession for us, 249, 294; divers things to be considered therein. 296. Christ how an intercessor for us, 299; and when, 301. Saint's cannot be intercessors for us, 213. Interpretation of scriptures, 169. Tip of Sanctes, 111; invented by the Devil, 214. A fable of the last judgement. 86. At the last judgement perfect happiness, 376. God his judgement in punishing sin, 414. juridical power of the church, 156. justification what, 124, 326, 477, 495, 503, 505. Our justification by Christ only oppugned, 331. Things required in a lustified man, 495. Causes of man's justification, 503 K. Keys of heaven, 153. they being rightly used are a note of the true Church, 171. Kingdom of Christ what▪ 50; a spiritual kingdom, 51; how governed, 42; how opened, or shut, 154. Knowledge, 136; end of knowledge, 404; knowledge of the tongues, 401; knowledge of God his word required in a minister, 400; how attained, 401; knowledge of Christ what, 499. L. word Law how taken in the scripture, 314; the use thereof, 487; no man justified thereby, 489; the rigour of the same, 523. Laws of Mahomet, 83. Laws of Moses abrogated how, 38. Leaven, 187; what is signifieth, 188 Life of nature, 127. Virtuous life what, 144. Logic, 401, 444. Love a badge of the true Church, 172. Lytron, 409. M. Magistrates how to be obeyed, 430. Manna à figure of the Lords Supper, 30. Marks of the true church, 171 martyrdom, 421, kinds of martyrdom, 421; profit of martyrdom, 421; why the godly suffer martyrdom, 424. Martyrs who, 421; 423. Martyrs not to be worshipped, 427, 428. Mass. The Mass, 168; none indifferent thing, 168; an harlot, 203; the mass à sacrifice, and a sacrament, and how, 204; Canon of the Mass, 205; the abomination thereof, 206; why it is abominable, 207; not commanded of God, 207; contrary unto the institution of Christ 208; the ground of purgatory, 216; the strength of Antichrist, 216; with what argument maintained by papists, 222; the Popish mass one thing, & their communion an other, 230. Material cause of sacrifices, 183. Christ our only mediator, 302. Mediators between God and man, 212; a Mediator why needful, 486. Meditation what, 144; fruit of holy Meditation, 323; Meditation offered by baptism, 106. Men worshipped for Gods, 191. Men by Aristomenes sacrificed, 194; by the French men sacrificed, 195; by Germans, 195; sacrificed unto Bacchus, 193. unto Ma●s sacrificed, 193; & sacrificed unto Saturn, 194. Merchants, 96. God his mercy whereunto compared, 266; what it comprehendeth, 390; his mercy in punishing sin, 414. Christ the way by merit, 123. Merits of the saints the treasure of the Church, 214. ministery of the Gospel, 129; difference between the ministery and the ministers, 397. Ministers. Kinds of Ministers in the Church, 150; authority to make ministers à note of the true church, 172; the the holy spirit how in ministers, 398; ministers how called, 399; knowledge of God's word required in a Minister, 400; state of wicked ministers, 404; true ministers above all subject unto affliction, 408; comforts for ministers in their troubles, 450; ministers why priests, 361; and how▪ 362. Miracles. Divine miracles what, and their effects, 64; why wrought, and why not wrought in these days, 66 how wrought, 68; Miracles of Christ, 28; how to know false from true Miracles, 67; devilish Mira●les how done, 68; Miracles not wrought by the devil, 69. Misery. Misery of man without Christ, 258; cause of man his misery, 258; the degrees of man's Misery, 259; the end of man's Misery, 262. The Moon worshipped for a God, 191. Mount Zio● what, 53. Music why retained in the Church. 391. N Natural life, 127. Natural philosophy, 401. Nature of oil, 345. noblemen's children sacrificed, 194. O Obedience to the Law, 373. Obedience to the Law a part of Christ his sacrifice. 247. Obedience to Magistrates, 430. Observation, 402. Office of the Messiah, 51, 61. Office of the priest in the old Law, 186. Nature of Oil, 345. Opinions of Christ, 17. Oracle of Apollo, 194. Order why observed in the Church, 167. Ordinary power of the Church, 152. Organs why retained in the Church, 391. Original cause of idolatry 189. Overseers, 151. Oxen worshipped for Gods, 191. P Paine followeth pleasure▪ 380. Paleness worshipped for a God, 191. Palace of the Messiah, 52. In the Papacy what good things, 228. Papists, 16; they neglect the commandments of God for their own traditions, 512. Papistical service, 2●●. Papistical good works what, 511; the causes of them. 513. Papistical traditions divers. 511. Paradise of the Turks. 90. Parents killed of their children in sacrifices. 93 Parents murderers of their own children in sacrifices. 194, 195. Parts of Christ his Priesthood. 242. Paschal Lamb compared to Christ. 35. The passover, why instituted. 26. Patience à sacrifice. 359. Patriarches. 151. People of the Messiah. 56. Perpetuity of the Church. 391. Persecution, 441; a twofold persecution. 467. Philosophy natural. 401. Pleasure of the body à vain thing. 380. Pomegranate. 180. The Poor most ready to embrace the gospel. 26. The Pope the keeper of Epicurns' book. 100 Whom the Pope curseth. 164; his punishing of transgressor's. 168; 205; The Pope a spiritual bawd 203; why forsaken of Luther. 209▪ Pope's usurpers of authority. 151. The sum of Popery. 97. A Popish priest who, 197. Popish priesthood contrary to the priesthood of Christ, 198; Popish baptism. 229. Power of the Church. 152, 156. Prayer. Prayer, 401; true prayer what 456, à sacrifice, 356; when accepted, 301, 302; signified by incense, 197; public Prayer, a note of the true Church, 17●. Praise of God a sacrifice. 355. Praise of God, 390; wherein it consisteth, 390; who praise God, 390; how the creatures praise God, 391. Whether Preachers in the time of persecution, may fly. 441. Preachers be the soldiers of Christ. 12. Preaching of Christ. 2●. Preaching nccessarie. 322. Preaching a note of the true Church. 171. Preaching to the spirits. 102. Presence of God in the Church. 452. God why present in the Church. 451. Preservation of the Church. 125. Priest. The Priest his office in sacrificing, 186; the necessity of an high Priest, 237; his condition, 239; Christians are priests, and how, 344; ministers are Priests, 361; ministers how Priests, 362; Priesthood of the new Testament, 242. Popish Priesthood contrary to the Priesthood of Christ, 198. Prince's idolatrous not to be obeyed, 430. Gift of prophecy not tied unto any one calling of men, 169. Prophecies of the Turks, 77. Propitiatory sacrifice, 235. 250. Prosperity dangerous, 338. Punishment. Punishment of David, 5; of the ungodly, 118. 161. 190. 196. 323. 331. In deserved punishment, what to be considered, 411. God his justice and mercy in punishing sin, 414. Pureness in this life, what▪ 116. Purgatory, 216; a vane thing▪ 221; grounded upon the Mass, 216. Purity of the Church, 115. Q Quantity of God, 84. R Reason of man is vane, 370. Rejection of the jews, 43; causes of the same▪ 74. Religion, 99 Diversities of religion, 104. Remission of sins wha●, 496. Repentance a sacrifice, 357. Resurrection of Christ, 38. 45; confirmed by many testimonies, 46. Reward of sin, 162. Riches, 146. Righteousness what, 498. 500; a sacrifice, 359. Righteousness of faith, and works oppugned, 330; righteousness of works oppugned, 327, S True Sabbath what, 62. Sacraments how many, 334. Sacrifice. Sacrifices of the jews, 177. 178; of the Gentiles, 193; of Christians, 235. Sacrifices of the jews of what kinds, 185● the causes of them, 182. Sacrifices of Christians how many, 247. Burnt Sacrifice, 185. Sacrifice eucharistical, 185; 236. 349. kinds thereof, 352. Sacrifice of good works, 349 of Obedience, 247. of patience, 359. of prayer, 356. of Praise, 355. of propitiation, 235. 250. of repentance, 357. of righteousness, 359. of the Mass▪ 204. Sacrifices of themselves please not God, 178. In a sacrifice what to be considered, 251. Sacrifices of the old Law how offered, 253. Captives, 195; children, 194, 195. men, 193. 194. parents Sacrificed, 193. Salt, 188. saints. Saints cannot be intercessors for us, 213. Saints invocated, a service of the devil, 214. their worship, why invented, 429. Sanctification how it cometh, 106. Satiety not in this life, 377. Seed of Abraham, 309. Self hatred, 290. Self love, 289. twofold, 290. Serpent of brass, 31. Serpents taken for GOD, 191. Service of the Church, 116. What Service of Papists may be heard, 228. Society with CHRIST 131. Sophisters, 443. how to be resisted, 444. Souls of the righteous where▪ 376. they Sleep not until the day of judgement, 103. Souls immortality, 100 Spirit of fortitude, 396. Spirit of God how in ministers, 39●. Spirits celestial, 11. Spirited preached unto, 102. Spirits wil 290. Spiritual soldiers who, 11, 12, 13, 14. Spiritual warfare. 12. Stars of heaven the soldiers of God, and why. 14. Stars worshipped for Gods. 191. State of the souls after this life. 100 State of wicked ministers. 4●4. Strangers. 119. Strength of the Turks. 91. A Student in the Scripture who. 401. Study of the Scripture. 40●. The Sun worshipped for a God. 191 Supper of the Lord, 30; figured by Manna, 30; a note of the true Church, 171; why often received, and what it signifieth, 334; whether in the case of necessity it may be ministered by a man not of the ministery. 234. S●●ine● flesh abstained from. 86. Sin filthy, 243; 41●; horrible, 264; how rewarded, ●62; how gotten, 479; kinds thereof, 389. Custom of Sinning oppugned. 293. All me● sinners, 237. Sinners hated of God, 263. T Teachers of God's word the soldiers of Christ, 14. Teaching, 160. Who are to Teach in the Church, 170. Temples of God, 113. Tentation of Christ, 28. Tentation of God what, 227. Old Testament what, 312; difference between the old and the new Testament, 316, 319. Timo●ia, 410. Tradition, 403. Tradition Papistical what, 16●. 511; Tradition wh●● in truth, 165; kinds thereof, 166. Traditions of men how to be thought of, 167. Transubstantiation, 217; contrary to the nature of a sacrament, 217, learned of Magicians, and witches, ●●●. Treason against Christ, 30. Trial of joseph, 418. Trial of faith whereunto compared. 4●●. Troubles of the godly how to be taken, 173, 450. Troubles of job, 418. Truth of Christ, 125. Tyrant's how to be resisted 431; enemies to the Church, 440. V Valeie of Ben-Hinnon, 195 Vanity of bodily pleasure, 380. Vanity of man's reason, 370. Virtuous life what, 141. Unity of the Church, 108. W Ways unto heaven, 369. Christ the way by doctrine, 122; by merit, 12●; by example, 124. Warfare spiritual, 12; 439; the weapons thereof, 12. Heavenly Warriors who, 11. Water of God, what, 434. Water of life how received, 434. Who by Weapons may resist tyrants▪ 431. Will of man, 514. Will of the flesh, 289. Will of the spirit, 290. Wine abstained from, 84. Wine why forbidden of the Turks, 85. word of God. The excellency of God's word, 370; the profit thereof, 372; the Church hearkeneth thereunto, 110; the knowledge thereof necessary in a minister, 400; the contemners of the same, how punished, 323 Works. Works of Christians a sacrifice, 350; of protestants what 513. the matter of good works, 511. things necessarily required in a good Work, 514. Works Papistical what, 511. causes of them, 512. Righteousness of works oppugned, 327. righteousness of faith, and works together refelled, 330. In this World no satiety, 377. worldly Wisdom▪ 370. Worldly wisemen's opinions concerning felicity confuted, 385. worlds continuance, 48. Worship of Saints why invented, 429. Wrath of God against sinners, 263. FINIS. Faults escaped. The first number signifieth the page, the last the number of the lines. Page 7 line 18 for whether this place, read, whether this Psalm. 22 in the margin for Isai 52 r. M●cah 52 155 20 of one nature r. of it one nature 157 15 r. learn of him; and the Apostles are sent forth 165 24 & by the comparing r. as by the comparing 166 10 such things are r. such things as are 181 6 r. Habel brought 189 11 r. stolen my Gods; 199 16 r. to instruct withal 214 24 r. in which offence 234 10 r. of these 237 25 r. without making 243 13 r. are so overthrown 249 3 r. in these words 309 15 r. that is, all 335 25 r. which Christ 338 18 r. both in the cross 340 19 Christianity r. Christianlie 359 19 r. merit of Christ 362 17 r. and build up the 379 13 rat is easy to 388▪ 12 r. doth faun 407 16 r. at the 413 8 r. do weigh their sins 416 10 r. self unto all 426 4 r. but these 441 8 r. of his riches 448 16 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 484 4 r. as to the punishment 493 3 r. which is to save 501 3 r. we are not under 508 3 r. then seeing through 519. 5 r. favour before justification.