Fruitful Instructions and Necessary Doctrines

1 The foundation of our salvation.

THE holy Ghoste saith by the mouthe of the Apostle Paul in his seconde chap. unto the Ephesians, that we are saved by faith. For we know not that God is our father: we know not that we are reconciled to him, but only by the preaching of Faith: whereby we lay hold on the promises of the gospel, and wherein God showeth that he is well pleased toward us through our Lord Jesus Christ. And thus we attain to the possession of our salvation by faith, and yet there is none that giveth us faith but God only, & the reason wherefor he giveth it unto us, is this: because it hath pleased him to chose us before we were made yea before the world it self wa • made, as the Apostle showeth in the first unto the Ephesians. In which place, he setteth that before us, which is, or ought to be most familiar and known unto us, as namely, that God hath made us partakers of heavenly blessings in Christ Jesus, and that forgeuing us our sins he showeth that we are acceptable unto him. and that he hath taken us to be his children.

2 The cause of our salvation, is the mercy of God,

IN the salvation of the godly, there is nothing to be sought for, above the goodness of God. For seeing we are all comprehended in this race of Adam, which hath nothing in it, but corruption and sinfulness, and therefore wholly subject unto Sathā what goodness is it, that God can find in us? And what can he sores • in us, but only sin? So that is is certain, that God doeth not choose men, to take them into the number of his children, because he foresaw them to be better then those, which he forsook and rejected: but it must needs be that his goodness and mercy bare the chiefest swaie herein. without any other consideration. Of his own free mercy and grace, of his own will in Christ his son, he hath chosen and preferred unto life whom he will have to be saved and accounted among the just. Before the children were borne, and when theye had neither done good nor evil (that the purpose of God might remain according to election, not by works, but by him that calleth) it was said unto her, The elder shall serve the younger. He hath chosen us in himself, before the foundation of the world was laid, that we should be holy, & without blame, before him in love &c. Seeing then that the mercy & grace of God, do go before election as y ^e chiefest cause thereof: it is manifest that all the works of the Law, and deserts whatsoever, are excluded, whether they go before faith, or follow after. The Lord your God is God of gods and Lord of Lord's, a great God, mighty and terrible which accepteth no persons, nor taketh reward. Howe much less to him that accepteth not the persons of Princes, and regardeth not the rich more then the poor? for they be all the works of his hands.

3 God hath not elected everyone.

THe Lord is debtor unto no mā: It is of his free mercy, whatsoever he giveth unto man He may bestow his benefits upon whom he will. I will show mercy unto whom I will show mercy, and I will have compassion, on whom I will have compassion. In the which words he noteth, the highest cause of bestowing grace, namely, his voluntary decree and withal he insinuateth, that he hath appointed his mercy peculierlie for certain, and yet God in rejecting whom he will, is not only without blame, but also wonderful in his wisdom and justice. Hath not the potter power of the claye, to make of the same lump one vessel to honor, and another to dishonor? The causes of reprobation are hid in the eternal and unsearchable counsel of God: the righteousness whereof we ought rather to worship, thē curiously to seek after. Whatsoever is in any creature, it is the ministry of the power of God. The faithful being vessels of mercy, are made instruments to set forth the mercy of the Lord: and the reprobate being vessels of wrath: are predestinate to show forth the judgments of God, and both the one and the other to his everlasting glory.

4 God's election must not be a cause of negligence.

IF God hath bestowed any grace upon us, and hath assured us of our salvation in Christ by means of his holy spirit: yet must we not thereby take occasion to be secure and negligent: but rather be stirred so much the more earnestly, to walk in holiness, and to attain unto that, whereunto God calleth us. And although it consisteth not in any mortal man's power to disapoint the council which God hath established from above: yet if we be careless, we do as much as lieth in us, to make of none effect the purpose of God.

5 Satan is a continual enemy to them that fear God.

IT is a common thing not only to them that have charge to preach the Gospel, but also to all the faithful to be continually assaulted of Satan, when they would serve God, And it is also certain, that we have as many enemies which do endeavor to turn us aside from the following of God & of his word, as we have thoughts and affections: and therefore it is required that we be well armed with the knowledge of the Gospel to fight as well against nature, as against an infinite number of temptations which Satan hath always ready at hand.

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

SEing our Lord Jesus Christ is our head and captain, it cannot be, but that our life must be as a continual fight, For Satan who is a deadly enemy to the son of God, will never leave the menbers of Christ in rest, but will torment and vex them, so that we shall have nothing but disquietness in this life: And therefore we must take good courage in him that hath overcome the world, and our trust in him must be such, that we do not doubt, but that the victory which he hath gotten, is gotten for us.

7 God defendeth those that are his.

THe fight of the faithful is a good fight, for God doth reach forth his hand unto them, and the victory is already prepared for them: And therefore although the world be froward, and although it will always resist the truth and trouble them that bring it, yet in the ende hypocrisy shall be confounded, and the rage and hatred of the hipocrits shall serve to give a greater glass & light to the virtue which God giveth unto his word.

8 Faith, and a good conscience, the armor of the faithful.

THe true servants of God must be furnished with faith and a good conscience, if they will fight under the banner of our Lord Jesus Christ: And moreover it is chiefly required in the ministers of the gospel that they continue in pure doctrine, that they find not out false imaginations, neither go astraye from true religion, but that they have right uprightness in them: And so generallye all the faithful must not only have a zeal to serve God, but they must be defensed with good doctrine, and their chiefest rule must be that God may be honored.

9 Faith is a precious treasure.

FAith is a treasure which is well worthy to be kept. For it is the stay that holdeth us up, it is the prop of our salvation, if we be not well grounded in faith, we shall quiklie sink into the bottomeless pit of hell, and therefore as the men of this world are careful to lay up their gold and silver (which are but corruptible metals) safe and in sure keeping so ought we to be much more careful to lay up this treasure of faith in a good conscience. For it is a thing far more precious, and deserveth to be more embraced and maintained.

10 The means to enjoy faith always,

IF we will enjoy faith, not only for a little time but forever: We must go forward with reverence. When God hath once shown us the way of salvation, there must be no hypocrisy in us, but the true humility of the mind. We must not be lightheaded to be carried away with our violent lusts, nor yet double hearted, to mock God and to despise his grace: and so may we be sure, that God will give us such a constancy & steedines, as shall never be ouercōe: although all the temptations in the world do rise up against us, yet God will alway keep us, for our salvation is in his hand, and he hath promised to be our keeper and faithefull protector.

11 Prayer is a proof of Faith.

The chiefest exercise that the children of God have, is to pray unto God. For prayer is a good proof of our faith when we have recourse unto our God & call upon his name, and do not only think and have care of our selves but our charity must reach it self toward all, both small and great, whether they be of our familiar friends, and nigh acquaintance or whether they be strangers and such as we do not know.

12 Faith is not without prayer.

IT is a true token that we have profited in the word of God, if so be that we have an earnest desire and affection to pray unto God, and so that our souls do (as it were) breathe & thirst after it from day today: for that man, which saith that he trusteth in God and believeth the Gospel, and in the mean while maketh no account of prayer: he showeth himself to be but a scorner and an hypocrite. For if we receive the promises of God, & if we be assured of that which he saith, we must then seek him, for as he promiseth to be our father and savior, so he calleth us unto him, he reacheth out his hand unto us, he seeketh nothing, but as we are called to the knowledge of his truth: so we should come and pray him to accomplish those things which we have hoped for at his hands. And theerfore all they that are negligent to pray unto God, do give a great token that they never tasted of his promises.

13 Of Prayer.

We must not only pray for the faithful which are our brethren already, but for them that are very far of (as the poor infidels and unbelievers) although there seem to be a great distance & difference between both, yet must we notwithstanding have pity and compassion upon their destruction, to the ende that we may pray unto God that he would draw them unto him self.

14 Love is a token of Adoption,

GOD hath adopted us to be his children, if we be the members of his son Jesus Christ. which cannot be, unless we be joined together in brotherlye love one towards another. If we separate our selves from them whom God will have to be his own, we devide in sunder (as much as lieth in us) the body of our Lord Jesus Christ, and so banishe our selves from the kingdom of heaven.

15 The price of our redemption.

WHereas sin, Satan, death Hell and damnation held us in captivity, we are now delivered from the tyranny of all thē by Christ Jesus crucified. Firste he overcame sin, when being the son of God, in the shape of a reprochefull man, as an innocent lamb deserving no punishment and yet suffering moste cruel punishment and bitter death, gave himself a full and perfect sacrifice for our sins. And when sin was by his death and passiō destroyed: death also in the same victory was disarmed and maimed: For sin is the sting of death, & when death had lost his sting & was conquered in Christ's resurrectiō frō death: Satan also lost his strength & power which only rested upon them which through sin were in danger to death: for the reward of sin is death. Finally because hell only devoureth those which through sin and death are slaves unto sathā it followeth that when the other three were by him so mightily vanquished: hell also with all the danger thereof was subdued, and we delivered from all their tyranny.

16 The end of our redemption.

Our Lord Jesus Christ hath paid the price of our redemption, and hath delivered us frō the captivity of sin, Satan death and hell, that we might walk before him in holiness and righteousness all the days of our life. Moreover we are baptized into the death of Christ and as we are partakers of his death so should we be partakers of his resurrection: to the end that as Christ is risen from death: so also we should rise from the death of sin, unto the life of righteousness. Furthermore by the benefit of Christ's passion we are made heirs of God with him, & children of light. And therefore we should walk according to our calling & have no fellowship with the works of darkness, neither pass our time in vain delights, but put on the lord Jesus Christ, and not satisfy the lusts and desires of the flesh. We are also by profession citizens of heaven, and of the household of God: our conversation therefore should be in heaven with a manifest declaration of the contempt of this miserable world, and the transitory vanities in the same.

17 Christ is the true shephearde.

Our Lord Jesus Christ hath promised that if we hold him for our shepherd, he will not suffer the Devil to have any advantage of us, but he will dispence the virtue and power of God his father which shall overcome all his enemies, and therefore we shall be well defended if we have Jesus Christ to be our captain and guide. For the which cause we must learn of him to be Sheep, and to walk in his obedience, and to commit our selves to his protection: and that we may do so, we must consider the frailty that is in us: For when we once know that we should quickly be overcome of Satan, if we were not upholden and maintained by a greater virtue: it will be as a spurr unto us to move us to have our whole recourse unto GOD, and to call upon him with alhumblenes & carefulness.

18 We cannot merit God's favor.

IF we stand in talk of acquitting our selves before God it is certain that we can find nothing in our selves worthy such a reconciliation or that may come anything near it. And therefore it standeth us upon to search our need and want in Christ Jesus, how by the price of his blood we are reconciled to God his father, and that we have free access given unto us, so that we may boldelie and confidently call upon him.

19 Jesus Christ must sanctify our prayers.

SO often as the faithful do settle themselves to pray unto GOD, they must know that all their prayers must be sanctified and consecrated by the blood of our Lord Jesus Christ. For if in prayer we do not ground our selves upon the grace of the only Mediator, that was given us, we must needs be in doubt and perplexity, all our prayers are polluted and unclean: There is no mean to sanctify them and to make them stand good and steadfast before God, unless they be watered by the blood of Christ, as the scripture also showeth that if we pray not in Faith and certainty, we shall never profit anything at all. When we come unto God we must be out of doubt that we pray (as it were) by his mouth, and his will must be a rule that can never deceive us, so that we may not swerve from it the least iott that may be, neither to the right hand nor to the left. For God will not be prayed unto, but after his own will, and not according to the fantastes of men.

20 Christ the only mediator, and why so called.

Our Savior Christ is not only called a Mediator in respect hereof that he reconciled us to God by his death at once, But because he appeareth now before the Majesty of God, to the end that we might be heard by his means. For these are two things which cannot be sundered, as namely the death and passion of the son of God, and that he now maketh intercession for us.

Moreover, Jesus Christ is called the only Mediator, not only, because he now maketh intercession for us, but also because he suffered death for us, and therefore we cannot give this office unto the saints, but we must make them our redemers, and so cast Christ clean away the which is an horrible blasphemy,

21 The Gospel a necessary witness of our salvation.

IT were to small purpose that Jesus Christ had redeemed us from everlasting death, and had shed his blood to reconcile us to God, unless we were certified of this benefitte by means of the Gospel, for it is faith that bringeth us into possession of this salvation: And although we find it not but in the person of our Lord Jesus & we must needs come thither: yet if we have not this key of faith, Jesus Christ shall be (as it were) strange unto us, and all that he suffered will nothing at all profit us, as indeed it doth not thē belong unto us

22 We are called by the Gospel.

WHensoeuer the Gospel is preached, we have to know and consider, that it is to make us partakers of Jesus Christ that being engrafted in him, we might have parte and portion in all his riches & whatsoever he hath may be ours. For seeing it hath pleased him once to become our brother, we need not doubt but in taking upon him our poor & wretched estate, he hath made such an exchaunge with us, that we might be riche in him. By the preaching of the Gospel, God calleth us unto himself and it will be neither in vain, nor lost labor if we come accordingly.

23 The perfection of Wisdom.

GOD hath given us the perfection of wisdom in the holy scriptures: and therefore no man should give himself to fables and foolish questions, which are not profitable to edification, but cleave fast and content himself with the word of God, and with the truth of doctrine contained in the same. For the which cause we are commanded to try all things, and keep that which is good. For the Devil cannot so culour his lies and deceits, but when we come to the touchstone of the word of God, we shall then know, what is to be received, and how we may well discern it from false doctrines, and from the forged and counterfeit practices of men's devises.

24 The ende of the Law.

THE Law of God doth not only teache us howe we ought to live with our neighbors being conversant with them, without deceit, malice, or violence, and how to serve God in holiness and righteousness: but the chiefest ende of the law, is to lead us to Christ, to seek our salvation in him. For it hath pleased God to receive us into his favor by the means of his only son, because we are washed and made clean from our filthiness, because he hath paid our debts, whereby we were in danger to everlasting death: And finally because we cannot be justified by the deeds of the law, or our own merits, but by the free goodness of our God. The law containeth nothing contrary to the Gospel, and if we consider rightly, we shall find that the Gospel is a simple expounding of that which Moses preached before: and although there was a darkness in the shadows and figures of the law: And that God was not in some respect so gracious unto the old fathers as unto us: yet notwithstanding the substance of the Gospel is drawn from thence, and we have the same faith which they had that lived before the coming of our Lord Jesus Christ. Great cause have we therefore to profit in the Law of God, & to take heed we lose not so great a treasure.

25 Love the fruit of Faith.

LOue proceedeth from faith which carrieth with it a good conscience and a pure heart and so is love the fruit of Faithe: whereby we know that which is secret. Moreover we must know that faith is not a wandering opinion, it consisteth not in talking well: but it is a lively knowledge rooted in the heart, for therein God offereth himself unto us & will have us for our parts to come unto him.

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

THe same spirit, which is the spirit of Faith and persuadeth our consciences to believe the unspeakable goodness and mercy of God towards us in Christ Jesus, is also the spirit of love, and inflameth our hearts earnestly to love so bountiful and so merciful a God, that vouchsafed (when we were yet his enemies) to give his dearlye beloved son to death for us. Now, if by the motion of one spirit we do by faith assuredly know God's goodness toward us, and by the knowledge and true sense thereof do love him for the same: needs must there follow obedience to his will, and perpetual study to please him. Faithe then of necessity bringeth forth love, and love bringeth forth obedience to his will. He that loveth me (saith our savior Christ) keepeth my sayings. This love then should lead us to obedience this love should be the root of all good doings, and not of a proud hope to merit God's favor and everlasting life by our own good works.

For when we have done all that we can do (as Christ witnesseth) we have not (yet) done so much as of duty we should do.

27 Faith it is that justifieth.

HE showeth himself to be a preposterous interpreter of the law, who seeketh to be justified by the works thereof: because the Law was given to this ende, that it might lead us by the hand to another righteousness, Whatsoever the Law teacheth, whatsoever it commandeth, whatsoever it promiseth, it hath Christ always for his mark, and therefore all the partes thereof are to be directed unto him, And that cannot be, unless we being spoiled of all righteousness, confounded with the knowledge of sin, do seek for free righteousness of him only. For although the law of righteousness doeth promise a reward to his observers: Yet after it hath brought all under giltinesse, it substituteth a new righteousness which is not gotten by the merit of works, but being freely given, is received by faith.

28 The use of the Law.

THe Law is given to condemn us, to the end we should seek salvation in our Lord Jesus Christ forasmuch as in our selves there is nothing but condemnation. And although the childrē of God are exempt and set at liberty from the curse thereof, by the grace of our Lord Jesus Christ, insomuch as he hath put out the hand writing of ordinances that was against us, and fastened the same upon the cross, to the end that when we shall come before the judgment seat of God, we might be aquitted and discharged: yet notwithstanding because of our manifold corruptions and superfluities: God applieth his law to stir us up to goodness, and to correct our vices that our hearts should not be hardened: • therefore we ought to submit our selves unto it willingly, and not be like unto the wicked which must be constrained thereunto by force.

29 The Law and the Gospel.

THe Law was given after a fearful and terrible manner, and it brought nothing but death and cursing: And the Gospel bringeth us life and salvation. In the law there was (as it were) a veil & covering, and God spake (as it were) in a shadow, but in the Gospel he revealeth himself face to face, and not only in a natural image but to the end that we should have our shape turned into his glory, and that we should profit therein from day today. In the gospel we have the sum of righteousness as saith the Prophet Malachi, wherein God saith not that he will make his word as a lamp as before in the Law: but it is said that the sun of righteousness shall arise, and under his wings shall be perfect health as the Apostle also declareth, that the doctrine which is now set forth is not dark and obscure. For God hath in such sort taken order for whatsoever was expedient for the perfection of our saluatyon that we see clearly in the doctrine of the gospel, whatsoever is necessary and requisite for us we need not anymore go seek the stars, seeing we have the Sun that shineth so brightlie: and therefore let us learn to be content with the Gospel, forasmuch as God hath given us such a direction as he knoweth meet for our salvation.

30 The Law and the Gospel,

THe Law showeth us our sin, the Gospel showeth us remedy for it The Law showeth us our condemnation, the Gospel showeth us our redemption. The Law causeth wrath, the gospel is the word of grace: the law is the word of despair, the gospel is the word of comfort, The Law saith pay thy debt, the gospel saith, Christ hath paid it. The Law saith thou art a sinner, despair and thou shalt be damned: the gosple saith thy sins are forgiven thee, be of good comfort, thou shalt be saved. The law saith, make amends for thy sin? the gospel saith, Christ hath made it for thee. The law saith, the father of heaven is angry with thee, the gospel saith, Christ hath pacified him with his blood. The Law saith where is thy righteousness goodness and satisfaction: the Gospel saith, Christ is thy righteousness goodness, and satisfaction: The law saith thou art bound and indebted to me, The gospel saith, Christ hath delivered thee from them all. He that believeth not God's word, believeth not God him self, the Gospel is God's word, therefore he that believeth not the gospel, believeth not god himself.

31 Difference between the Law and the Gospel.

THere is nothing more necessary and comfortable for troubled consciences then to be well instructed in the diffecence between the Law and the gospel: and therefore is the church of Rome much to blame in this behalf, because it confoundeth together these two, being in nature so diverse and contrary one from the other: as threatenings and promises, things temporal with things eternal: soroweful things with glade tidings, death with life, bondage with freedom &c. teaching the people that whatsoever the Law saith, the gospel confirmeth and whatsoever the gospel saith, the same is agreeable to the law, and so make they no difference between Moses and Christ, save only that Moses (say they) was the giver of the old law, and Christ is giver of the new and more perfect law. And thus imagine they the gospel to be nothing else, but a new Law given by Christ bynding to the promises thereof, the condition of our doings and deservings, no otherwise then the old law, And so deuyde they the whole law after this distinction into three parts the Law of nature, the law of Moses, and the Law of Christ, And as for the Gospel, they say it is revealed for none other cause, but to show to the world more perfect precepts and counsels, then were in the old law: to the fulfilling whereof they attribute justification, and so leave the poor consciences of men in perpetual doubt, and induce other manifold errors: bringing the people into a false opinion of Christ, as though he were not a remedy against the law but came as another Moses to give a new law to the world. Furthermore as they make no difference beetweene the nature of the Law, and nature of the Gospel, confounding Moses and Christ together: So neither do they distnict or discern the time of the law, and the time of the Gospel a sonder. For where S. Paul bringeth in the law to be a Schoolmaster & limiteth him his time unto Christ, and saith that Christ is the ende of the Law, that is, whereas the Law ceaseth, there Christ beginneth, and where Christ beginneth, there the law endeth. They contrariwise make the Law to have no ende nor ceasing, but give to it immortal life and kingdom equal with Christ, so that Christ & the law together do reign over the soul and conscience of man which is untrue. For either Christ must give place and the law stand: or else the law, (the condemnation and curse of the law I mean) must ende and Christ reign. For both these Christ and the Law, grace and malediction, cannot reign and govern together.

32 Of the true worship of GOD.

The Lord our God doth straight lie charge us in the first commandment of the first table that we reserve unto him only, his whole honor, not giving any parte thereof to any other. That we love and fear him above all, that we acknowledge him alone to be our governor and guider of all things, of whom we receive all our benefittes. And finally that we make our prayers to none other but to God alone. For inasmuch as he is God alone, and besides him there is no other: and can and will do all things for us, which are needful as well for our souls as bodies. We must not go unto them which are no God's, neither any other where to seek those things, which cā be performed and given us by none but God only. The man that will truly examine himself in this commandment, must well consider with himself, what doubting and mistrusting he hath of God's help in adversity, what unlawful means he hath used to help him by, in his seeldome or careless resort unto him in his prosperity, advisedly considering that the law requiring soundness in our whole nature, as well in thought, as in deed, accurseth him that continueth not sound in all that is commanded. By this means we shall be brought to see what need we have, of the obedience and bloodshed of Jesus Christ, and so shall the Law be come our Schoolmaster, to bring us unto Christ.

33 What signifieth the deliverance out of Egypt

WHereas the Lord maketh mention in the beginning of his law, of the deliverance from the bondage of Egypt: we must understand, that as concerning the body, it is peculierly to be referred to the people of Israel: Howbeit it doth indifferently belong unto us all, in that we are redeemed by Christ, from hell the devil, sin and death. For we are the children of Adam by nature accursed and inheritors of death, we have nothing in us but sin, and so consequently we must needs be accursed before God, Let men please • magnify themselves as they list, yet behold their birth, behold their nobility, they are but bondslaves of Satan, they have a sink and bottomeless gulf of corruption in them they are worthy that the wrath and malediction of God should fall upon their heads, briefly, being banished from the kingdom of heaven, they are given over to all misery, & wretchedness. Now our Lord & God, by the hand of his son, hath hence delivered us. He hath not sent a Moses, as to the people of ancient time: but not sparing his only son, he hath delivered him to death for us. Being then ransomed with so dear and inestimable a price, as is the holy and sacred blood of the son of God: We ought wholly to yield our selves unto him, So then, in stead that it was said to the ancient people, that God had delivered them out of the land of Egypt, it is now said, that we be redeemed from the bondage of Satan, to live unto the Lord, as the Apostle speaketh, that we are not our own. Wherefore it behooveth the faithful, that they presume not on the liberty to do what seemeth them, & to live everyone after his own lust. For our Lord Jesus Christ therefore died, and rose again and revived, that he might be the Lord both of the quick and the dead. And therefore it is good reason that he should have the sovereign rule, seeing he hath not spared himself for our redemption and salvation.

34 We must worship God alone.

We are straightlie forbidden of the Lord, to worship any together with him, or to admit any worship of him, beside his own which he hath left us in his word. The Lord would have us to seek all good things at his hands alone, and cannot abide that we should have other God's before his face. For inasmuch as he hath taken upon him to care for us, and to honor himself, by showing forth the treasures of his grace upon us, it shall not be lawful to darken the light of his goodness, by seeking to obtain that, at the hands of any other, the gift of which he hath reserved to himself alone, for the glory & praise of the riches of his grace. For let us be assured, that whensoever we seek to any other then him, for any part of our welfare, we do (as it were) hyde the brightness of his face, that he cannot be seen in the full show of his mercy, howe he is affected towards us, while they by stepping between, conueye some praise of the gift and mercy to themselves. Here we see, all passage to the virgins Marie, angels or saints, (whatsoever) to be stopped up, and the way to God opened unto all in their necessities, to run thither with an assured hope ease, comfort and refreshing, by reason of the promise

35 Images are forbidden in the Law of God.

BEcause there is no comparison between God, which is an everlasting spirit, incomprehensible, and a material body, mortal, corruptible and visible: therefore the Lord commandeth us in the second commandment of the first table, that we should not represent him in any visible image. He forbiddeth not the making of all kind of images, but when they are made to some superstitious ende, as either to express the Godhead: or by that means, to bring him somewhat nearer to us, or to our use: or to stir up or kindle in us any kind of devotion, or as we commonly say, to put us in a good mind,

If we come, where they are, we must not bow unto them, nor worship thē, neither for there own sakes, which is y ^e grosser error: nor yet for others whom they are made to represent, which also is bad enough. God is more excellent and greater, then that he may be represented by any image. For when as heaven and earth, and all things contained within the compass of them, cannot represent God, much less shall vile images made with men's hands do the same, which have neither life nor moving, nor anything at all, like unto the most mighty God, as witnesseth the holy Ghost by the mouthe of the Prophets. Furthermore the Apostles of Christ them selves with one consent and very earnestly have forbidden Christians the worshipping of images, and before time the holy prophets have prophesied, that the church of Christians should have no images.

36 Idolatry is enemy to the true service of God.

Great reason it is, that we should be careful first of all to serve God, and to yield unto him only the honor and glory which beelongeth unto him And that we may well begin to do so, we must abhor idolatry, the which the wise man calleth vanity and lies, and so likewise do all the prophets in diverse places. In all agee and amongst all nations, it is, and hath been usual that the idolaters (even those which are the deuoutest) do give themselves unto dishonesty, filthiness and uncleanness, unto oppression and cruelty, even w ^t an unbridled lust and desire. And the prophets also do make great complaints thereof, & do reproach the idolaters, that they have forsaken God, an that they have their hands full of blood. So then, if we will begin earnestly to serve God, we must begin first to hate idolatrye, following the doctrine that Jacob gave to his household, and God in the beginning of his Law. And heerewithall let us learn to renounce our own wits and be willing to be brought to the knowledge of the everlasting power and diuinitye of God, that we may glorify him as God, and not turn away our selves from him, unto superstition and idolatry, the which if we should do, we shall deserve to have the wroth and indignation of God, to be poured upon our heads, as upon the wicked and ungodly, and to give us up unto a reprobate mind, for to condemn us eternally.

37 God, and not images is to be worshipped.

AS we may not take upon us to worship any besides the Lord, no more it is lawful for us to give any worship to the Lord, but only that which is allowed in his word. And therefore hath he forbidden us to make any graven image, imagining that way to please him, and to do a work acceptable in his sight.

For some of those which bow unto graven images, think and say, that the Lord is served therein, and that they do it not unto the image, but unto the Lord represented unto them in the same. But the Lord in the commandment, forbiddeth as well the false worship of the true God, as the giving of any parte of his true worship unto a false God, I mean unto any besides the only true God. It cometh all from one fountain, to dare be bold to give unto him any worship besides that which he hath commanded, and to worship any other besides himself: which thing he hath in many places plainly forbidden.

And so he represseth this intolerable boldness of man, that in his own devotion will presume to please the Lord, either in the worshipping of others or in any other manner of worshipping him, then he himself hath opened in his word.

38 We must worship God according to his word.

WE are instructed of the Lord to do nothing as seemeth us, especially when there is any question of the service of God, that we attempt nothing after our own fantasies, but that we sollowe in all simplicity, that which he appointeth by his word, without adding of anything unto it whatsoever. For assone as we shall have declined never so little herein, what ever we allege to make our cause good, God will not leave us unpunished. For it is no vain threat when God saith in this second commandment, that he is a Ielous God, which visiteth the iniquity of parents upon their children Wherefore let us note first of all, that forasmuch as we are by nature overmuch given to idolatry, this threatening of God, cometh always before our eyes, to the ende we presume not to mingle anything with his word, or to devise any kind of idolatry, but that we serve him purely according to his nature, and not according to our fantasie. Secondly we must not pretend our good meanings, to justify that we shall have invented and devised: but contrariwise let us remember that the principal service which God requireth is obedience. When we know not which is the true religion, neither can discern who is the true God, it is no marvel if all our senses wander, and we run hither and thither without any right directing of our ways: But when GOD hath once declared himself unto us, and we know his truth, then is there great reason, that all our dreams fall to the ground, and that we abide steadfast in that whereof we have knowledge. When God nameth himself to be ielouse, he meaneth thereby (w ^t out doubt) to signify, that he will not suffer his honor to be violated, or he himself to be robbed of that which properly belongeth unto him, to have it given to creatures, for he cannot patiently endure any such treacherye.

39 Howe God doth visit the iniquity of the fathers upon the children.

THe Lord our God doth not only threaten them which by idolatry are turned away from his Law, in saying only that he will punish them in their own persons, but he extendeth his vengeance to their whole posterity. I am (saith he) a ielouse God, which punisheth the iniquity of the fathers upon the children. The which sentence at the first sight, seemeth to be not well agreing to the justice of God, and also contrary to natural reason. For God saith by his Prop. Ezekiel that the son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son, but the righteousness of the righteous, shall be upon him, and the wickedness of the wicked shall be upon himself. The Lord moreover reproveth the Jews for this blasphemy which ran much in their mouthe, and whereof they had made a common proverb: Our fathers have eaten sour grapes, and the children's teeth are set on edge. But yet for all this, when the matter shall be well considered, there will no contrariety be found in these two places. For as concerning the place of Ezekiel, God understandeth no other thing, but that those which are punished of him, cannot allege their innocence, that they cannot say that god doth them any wrong or injury, if he use them sharply: For they shall find themselves guilty everyone in his own person, and that he shall be declared just, whē everyone shall se, that he exceedeth neither measure nor reason. Now this also is certain, that whē God punisheth the childrē because of the fathers, yet ceaseth he not to be just in his chastisements: for the children on their parte, being well examined shall be found faulty. They can •• sooner come forth of their mothers womb, but they commit many notable and manifest sins:, and such as might be known to the world. We are everyone of us by nature under the curse of God, so that we have no occasion to find fault with God, when he leaveth us in this estate. And as he showeth his favor toward his servants, when he doth bless their posterity, so doth he show his vengeance towards the wicked, when he suffereth their childrē to continue in their cursed state.

40 We must not take the name of GOD, in vain.

IN the third commandment of the first table, the Lord doth not only forbid us to abuse and blaspheme his blessed name by perjury: but forbiddeth as well, all vain and superfluous oaths, he chargeth us to use his name with a moste high reverence, whensoever we either speak or think upon him, that we blaspheme not his name, by conjuring, witchcrafte sorcery, neither by cursing nor any such like: that we never swear by the name of God in our common talk, although the matter be never so true.

For as the name of God is holy, so it behooveth us to take diligent heed, that we do not in such sort name it that either we may seme to pass lightly of it our selves, or give to other occasion to have it in small reverence.

The name of God is unhallowed first when we think not honorablye and worthily of him, when we murmur against his judgments, word, and doings, and boldly set our selves against them: and as often as we do not call upon, and praise the name of God, when we are unthankful towards him, when we deny his name, when we swear not only by his name but forswear our selves, and ungodly use the power and majesty of God, his passion and wounds in horrible cursings, The name of God is also profaned, when as it is rashlye and often used without any profit or necessity, as when we use the name of God in all our saings and speaking. God requireth the sanctifiing of his name, whereby we judge well and think honorablye of him and of his works, and count nothing more excellent, better, or more precious, then the name of our God, and that we imagine and speak nothing of the judgments works and deeds of the Lord, but that which is holy, because that we do not acknowledge him only to be God, but also o •• Lord and God.

41 The name of God must be used with reverence.

THe Lord hath lent us the use of his name to determine our doubts, and decide our controversies, that be of great importance, and cannot otherwise come to light: and that with such reverence, as unto his honor appertaineth. He hath not left it to wait upon our vain words. and talk of no importance, to serve where our humor will place it. So that men are always guilty of high treason against his glory in the use of his name, unless both the weightiness of the matter they have in hand, & their reverence in the manner of dealing therein, shall excuse them. A man can no way be irreverent toward his name, but he shall in so doing be gilty of his dishonor. For those things wherein he hath left the marks of his glory, as his name, his word, and his sacraments: by the use or abuse of them, do truly witness of the heart how it standeth affected towards the honoring of him. There was never man found truly honoring God in his heart, whose tongue was defiled with usual swearing, and often irreverent using of his name. The excuse therefore is vain and utterly untrue, that swearing is but a custom • of the tongue, and that their heart standeth reverently affected towards his name and glory. For it is the wants of reverence in the heart to God, that fometh out such filthiness at the mouth And the long continuance of that impudency in the heart, hath brought the fruit thereof into the mouth, which witnesseth sufficiently the corruption that is settled inwardly in the heart • Our communicatiō must be, yea, yea, nay nay: that which is more cometh of evil. It is unlawful to swear by any creature, because an oth hath in it, an acknowledgement of superiority and of judgment unto that whereby we do swear, even to justify truth and to revenge falsehood and wickedness, but much more unlawful it is to swear by Mass: Matins, rood or any such names and significations of idolatry.

42 We must not swear at all.

WE ought to bear such a reverence to the name of God, that all oaths be laid aside, and banished from among us, but as necessity requireth when God suffereth us to borrow his name. Otherwise we ought to follow that form of speech which our Lord Jesus Christ hath prescribed, as handling our matters in all simplicity: for all which is besides this, is evil, and condemned by the Law, as namely, if we take the name of God in vain. And withal let us note, that all superfluous oaths and those in which the name of God is not honored as it deserveth, have in them a double evil. For first, whē men let them fly so at all adventures, it is a sign that they scarce make any accompt what they say, Secondly, if we consider from whence this common swearing proceedeth, we shall find that from no other thing, but that men be such liars, so full of falsehood and deceit, that when they speak the one to the other, none can believe that it is true which is said. So then it must needs be, that there is in us great wickedness, considering that when God hath given us a tongue, it is in parte to communicate one with another: For our tongue is the messenger of the heart, whereby we express unto others what we have conceived in our minds. Wherefore let us learn to use in this thing such sobriety as God commandeth, and let us not swear without great necessity, and being thereunto required: and although there are some so utterly void of conscience and religion, that they make no accompt of swearing by their Faith: yet let us know that this name of Faithe ceaseth not therefore to be in price before God: for he holdeth it dear, and it is an hallowed thing unto him, which neither can, neither ought to be unhallowed, except we will be in great fault, and incur the danger of the threat, pronounced in this third commandment. So it is not sufficient not to have pronounced expressly by God, but whē one sweareth by his faith, or taketh any confirmation from that, which hath any sign of the Majesty of God his name is unhallowed in this thing If this now be true, as (indeed) it is most true: what then shall be said of those, which use false oaths to disguise their purposes, which swear rashlye even to sport themselves with oaths: yea to despite God by their execrable blasphemies, insomuch that he hath neither flesh nor blood, nor anything else which they spare? These are not only holden faulty, for abusing the name of God: but because they use him to the greatest, and moste execrable reproach they may do,

43 Men ought to deal together in sincerity, that swearing may be utterly excluded.

ALL kind of oaths are unlawful, which by any abuse do profane the name of God, to the reverence whereof they ought to serve. Men therefore ought sincerely and in good faith commonly to bargain one with another, because that the simplicity and true meaning of their talk, shall be no less then an oath among thē which regard not sincerity. And certainly it is an excellent order in correcting faults, to note and mark the springs out of which they flowe. For whereof cometh such promptnes in swearing, but because in so great vanity, in so many deceits, in such inconstancy and wavering, nothing is credited. Our Savior Christ therefore requireth us to be circumspect in our talk and constant in our words that we need not swear at all. He teacheth us howe we should bargain as namely, that we be simple and constant in that thing which once we affirm or deny: if we affirm anything to do it truly, and if we deny any thing, to deny the same also truly. The like manner of speech also the Apostle Paul used to the Corinthians, saying, When I was thus minded, did I use lightness, or mind I those things which I mind according to the flesh, that with me should be yea, yea, and nay nay? God is faithful y ^t our work towards you was not yea and nay. Men very seeldome do use to affirm or deny truly that which they think, but are delighted with lies and that is the cause that we have such indenting, such folding and binding in obligations, as though there were no credit in men at all, which undoubtedly is very small. Now because this is the true kind of bargaining, when men speak no more with their tongues, then they think in their hearts: our Savior Christ pronounceth, that whatsoever exceedeth is sin. Neither is their judgment to be allowed which think him to be in fault of the oth, that will not believe him y ^t speaketh: for Christ teacheth that mē are in fault that will be constrained to swear for if there were any faithfulness among them, if they were not wavering and double tongued, they would have simplicity & true dealing

44 Of the Sabbath day.

The Lord ordained the Sabbath day, first that it might be a figure to represent our spiritual rest: that we ceasing to do our own works, the Lord might bring forth his works in us: that is, by mortifiing our flesh, and subduing the inordinate affections of our nature, to the end that God's spiryt may bear rule in us. Secondly that in one place we should assemble our selves together, with fear and reverence, to hear, mark and lay up in our hearts, the word of God preached unto us, to pray altogether with one consent that we understand: and at convenient times to use the sacraments in faith & repentance, And thirdly to make the estate of servants, which are under bodily masters, more tolerable. As touching the severe and straight commanding of bodilye rest, it belongeth to the ceremonial law, which was abolished at the coming of Christ. The spiritual rest is of two sorts. For first our powers and actions cease & rest, so that in the works of old Adam, we must not only not follow our will, but that moreover all that which is good in us, we must give unto God, because he only is holy, and maketh all them that are holy to be such. After this rest ensueth the perpetual rest of eternal felicity, whereof the Apostle maketh mention Heb. 4. and this is a spiritual and perpetual Sabbath. Secondly we do rest from those labors and actions which are commanded by god and of themselves are not evil, but may be done without sin: yet on the Sabbath day we abstain from them not that idleness is allowed of God, but to the end we may the better, attend upon spiritual actions which God requireth. This day is not holy of it self, neither can we give any holiness to it, and also all other days are (as well as it) the Lord's days.

But the meaning of the commandment is, that on the Saboth day these holy works are to be done, which are commanded to us all by God, as namely, that first we confess that it is god alone that sanctifieth us, and that we suffer him to work his works and pleasure in us, and that we our selves do not our own works and pleasure or will. Secondly, that we godly associat or join our selves to holy assemblies and sermons, prayer, and receuing of the sacraments.

45 The spiritual Sabbath.

BY the word Saboth is understood spiritual rest, that is to say, ceasing from sin, or the leaving of our own works, and the execution or doing of the works of God of such as are by him commanded unto us, & do appertain to his worship and glory. This spiritual Saboth is begun in this life in thē that are converted, and is finished in the life everlasting: and is termed a sabbath or rest, both because this is indeed a true rest from labors and miseries, and our hallowing and dedicating unto the worship of God, and also because that in times paste it was signified by the ceremonial Sabbath. There remaineth (as the holy Ghost witnesseth) a rest to the people of God. For he that is entered into his rest, hath also ceased from his own works, as God did from his. Let us study therefore to enter into that rest. &c. In Exodus 31. The lord commandeth him to be put to death which shall break the Saboth. Also in the Prophet Ezekiel when he complaineth of the corruptiō of the whole worship of God: He saith, that the sabbath is broken: of which straightness in requiring the keeping of the Saboth there are evidently apparent two causes especially. The one, for that the neglecting of the ministry of the Church doth very easily corrupt and blot out the doctrine and worship of God: the other, for that by the straight requiring of the figurative Sabothe. God would declare the greatness and necessity of the thing signified, that is, of the spiritual Sabbath.

46 The Ceremonious use of the Saboth.

The Saboth day had this ceremonious use, to cause at a set time the people to assemble together, to hear the Law, and to call on the name of the Lord, to offer their sacrifices, & to do all that which should concern spiritual order and policy.

But because this cannot be well and sufficiently understood, without some more plainer and more distinct handling: therefore let us first of all note, that the Saboth day was a shadow, under the Law until the coming of Christ, to signify that God will have men rest themselves from their own works. And that this is so, S. Paul hath also declared, and likewise besides him, we have sufficient testimony in other places of the Scripture. In his Epistle to the Colossians, he hath these words in effect, that we have the substance and body of those things which were under the law, we have them (saith he) in Christ. And therefore it was expedient that the ancient fathers should be exercised in this hope: as well by the sabbath day, as by other ceremonies: but since the thing is now given us, we ought not to stay our selves on these shadows. True it is, that the Law is so abolished that yet we ought to keep the substance and truth thereof: and as for the shadows and figures, they are done away by the coming of Christ. If one then demand howe the ancient fathers knew of this sense and meaning: Moses hath made declaration hereof as it is sufficiently shown in the book of Exodus. For God after he had published his law in the xx. Chap. he revealeth unto Moses in the xxi. chapter, to what end it serveth, and declareth that he hath ordained the Saboth day (as a sign) that the people of Israel should be sanctified by him. Now when the scripture speaketh of our being sanctified unto God, it is to separate us frō all that which is contrary to his worship and service. But where shall a man find such purity? We know that we are of God (saith S. John) & the whole world lieth in wickedness We need not go forth of our selfs to have battle with God and his justice because y ^e wisdom of the flesh is enemy against him. When men loose the bridle to their thoughts and imaginations, to their desires and lusts: then make they open battle with God. And we are not ignorant of y ^e which is declared in Genes. vi. that the wickedness of man is great in the earth, and all the imaginations and thoughts of his heart, are only evil continually. So then we may well understand, that we cannot be sanctified before our God: that is we cannot serve him in holiness and pureness, if we be not separated, from that uncleanness, and those defilements which are contrary hereunto, and not having first abolished all that which is of our own nature.

47 The ende of the Saboth.

The sabbath teaching us our inward corruption stayeth not there, neither is that y ^e end of it, but leadeth us to understand, that seeing our own ways be all corrupted and defiled with sin, insomuch as the ceasing from sin is no other thing then the ceasing from our own ways and works: it appeareth evidently that justification and holiness of life, have not their beginning from our selves, but are the free and undeserved graces and works of God within us.

Which we are compelled to grant in that we confesseour own ways to be corrupted, and that the ceasing frō sin, is (as it was said before) the ceasing from our own ways and works. For if (as the truth is) our own ways be all corrupted and defiled with sin, if any good be in us it must have a beginning and spring otherwhere then from our selves. The sabbath did signify, our new birth in Christ, to be the work of God in us as witnesseth the Lord himself. Keep ye my sabbath (saith he) for it is a sign between me and you, in your generations, that you may know that I the Lord do sanctify you. For the denial of their own ways must needs witness their work of sanctification to proceed from the Lord, & not of themselves. The same is witnessed in Ezekiel. And in the Acts of the Apostles, the covenant made with Abraham for blessing all nations in his seed, is said to be performed in Christ, in turning everyone of his from their iniquity. Unto you (saith the holy Ghost) hath God raised up his son Jesus, and him hath he sent to bless you, in turning everyone of you from your iniquities. The Jews had this special ceremony of rest, to exercise them in the doctrine and practice of mortification: the truth of which ceremony is fulfilled in Christ For by the power of his death it is brought to pass, that sin dieth in his. It was necessary they should be acquainted with this doctrine, for the Lord hath no service of us that he will accept of, if we learn not to renounce and deny our affections. Neither can we go truly to the obedience of him, but in the denial of our selves.

48 How we ought to profit by the Saboth.

THe Saboth day ought to serve us (as it were) for a tower to make us mount on high to view the works of the Lord from a far, when we are neither hindered nor occupied with anything, but that we may apply all our senses, and all our whole understanding to reknowledge the gracious gifts and benefits which he hath bestowed upon us. And when we shall have well practiced this on the Saboth day, that is to say, when we shall have deeply considered the works of God: we shall verily all the rest of our time be given hereunto, and these meditations shall so fashion and adorn us, that the next day, and all the rest of the week, we shall be led to thank our God: when so before hand we shall have premeditated on his works to make our profit therein. But when the Saboth day is spent, not only in unlawful games & pastimes full of vanity, but in things w ^t are altogether contrary unto God, that men think they have not celebrated the same, except God therein be by many and sundry ways offended: when men vnhallowe in this sort, this holy day, which God hath instituted to lead us unto himself: it is no marvel if we become brutish and beastly in our doings all the rest of the week. Wherefore let us know, that it is not sufficient to come to church on the Saboth day, to receive some good doctrine and to call upon the name of the Lord: but we must digest those things which we hear and receive, & apply all our senses to the better understanding of those benefits which God bestoweth upon us, and that by this means we be so formed and fashioned to the same, that the Monday and all the rest of the week following cost us nothing to come and aspire to our God: and that we need but call to mind that which we have learned before at good leisure: when our minds be (as it were) unwrapped from all those things which hinder us to receive the works of God.

49 Of the second table of the law.

AS the Lord in the four commandments of the first table doth perfectly instruct us in all the duties that appertain directly unto his worship and service: even so in the second table, he doth give us rules and precepts for the duties that we do owe unto men. The duties unto God do admonish us, that all our doings towards men are nothing, where God's glory doth not go before. As it is written by S. John: In this we know that we love the children of God, when we love God and keep his commandments. As like as our dealing with men is nothing, when the true service of God, is either not known or not regarded: so that service that is given unto God is not accepted when our brethren are neglected of us. And therefore our savior Christ chargeth us, that whē our neighbor hath anything against us, we should not presume to offer any gift unto God. before we be reconciled. So greatly doth the Lord esteem of this loving conversation with men, that the holy Ghost maketh it the proof of our blessed estate. We know saith S. John that we are translated from death to life, because we love our brethren. Concerning that which we do owe unto men: the honoring of father and mother hath the first place. To honor our parents is to yield unto them all obedience, reverence and gratefulnes. Children saith S. Paul, obey your parents in all things, for that is well pleasing unto the Lord. And our Savior Christ Math. 15 & so likewise Mark 7. doth declare out of this commandment, how children ought to behave themselves towards their parents. By father and mother all those are understood who are the conueiers of any special goodness of God unto us, whom because he hath vouchsafed to be his means in conveying of the grace that we do enjoy by him, he cannot abide that they should be without honor at our hands.

50 We must obey our Superiors.

GOd will prove our obedience and the love we bear him, whē he commandeth us to walk in all equity and uprightness with our neighbors and that we live together in such love and unity, that any one be not given unto himself, but that we communicate together, and that everyone according to his ability to do well, employ and force himself thereunto. This way God proveth us to know whether we worship him unfeignedly and from our heart, And this is the cause why our Lord Jesus Christ saith that the weightier matters of the law is judgment, mercy & fidelity. Therefore when we live with men without hipocrisiy and dissimulation, when we are not given to our subtle sleights nor malicious practices: when we study to minister and to serve everyone in his commodity: when we maintain right and resist wrong as much as lieth in us: we then shall accomplish the chief and principal part of the law. Not that the service of God ought in the mean time to be forgotten, or that it is of less importance: but because it is impossible that men acquit themselves in their duties towards their neighbors except they be lead thereunto by the fear of God. And although mention be here expresselye made of father and mother, yet there is no doubt, but God meant to deliver a general doctrine, of having all superiority in honor. For if it had not touched anything of the duty we owe to other superiors, as Princes, Magistrates, and those which have the sword of Justice, if it had delivered nothing concerning Masters it would have seemed to have been imperfect. Therefore we must conclude, that God hath commanded that all they which are in honor and authority, be honored and obeyed. Neither ought we to account it strange that under one special kind of obedience to be yielded to all superiors, the whole is comprised: For this was not done because God could not speak it in other manner, but for our profit and instruction. For when we see that God abaseth himself to our rudeness and that he speaketh according to our capacity: it taketh from us all excuse, removeth all pretences whatsoever, and everyone is bound to order himself aright, confessing that there is nothing, which hindereth us from doing our duties, but y ^t we be rebellious against God & will not bear his yoke.

51 Of Magistrates, and how we must obey them.

PRinces and Magistrates do not rule for their own cause, but for the common profit, neither are they endued with an infinite or unlimited power, but such as is tied to the health of their subjects. They are bound to God and men in their principality, & unto God they must give an account seeing he hath advanced them to so great honor, and hath placed them (as it were) in his seat, and will have them govern (as it were) in his person. So did Moses and Joshua give the judges (which they made) well to understand: ye shall have no respect of persons in judgment (saith Moses) but shall hear the small as well as the great, ye shall not fear the force of man, for the judgment is God's. And therefore it behooveth Princes and Magistrates, to take good heed to themselves, knowing that God will have an account of them, and they must appear before the Lord Jesus, to give an account of their office, which they have executed. They ought to employ themselves in this that their subjects be maintained and kept in good peace, that every man may quietly enjoy that which is his own, that no man be oppressed & put to wrong: that they themselves stand for right and equity without accepting of persons, that there be no partiality nor favor used, no hatred nor revenge shown, and that there be an honest and indifferent dealing betwixt man and man, that our lives be honest and seemly, not dissolute and lawless, but especially and above all that they maintain God's honor, and pure and true religion according to his word. For as much therefore, as the magistrates are appointed to maintain the state of mankind, and to be their protectors: it is great reason that we pray for them, and with all humbleness and reverence submit our selves to their laws and decrees (being not repugnant to the will of God revealed in his word) for otherwise we shall resist the ordinance of God, and show our selves to be public enemies of mankind.

52 The exposition of the sixth commandment.

IN the second commandment of the second table, the Lord our God doth not only give us a law to restrain our outward deeds, but principally to bridle the affections of the mind. He teacheth us that unto this knitting together by honoring ech other we ought to bring with us a singular care of preservation to be spread forth unto everyone. He forbiddeth us all hilling, fighting, and quarreling, reproaches, mocking and such like. He forbiddeth all killing in heart, that is, all anger, malice and desire of revenge. He commandeth us to preserve life, by exercising the works of mercy and compassion towards our brethren, and towards our enemies, to love one another inwardly in heart, as our selves. Our Savior Christ maketh this exposition of this commandment Mat. 5. in which place also he teacheth that we must seek to be agreed with our adversary, & that we must not strive in the law, and therefore much less assault our neighbors with violence. Of these matters the Apostle Paul entreateth more at large 1. Cor. 6. & Eph. 4. The Lord in the law accurseth him that taketh reward to shed innocent blood. With murders the lively image of God is blotted out, and therefore this blood asketh vengeance at God's hand: and peace is not granted unto that lande that maintaineth murderers, until it have drunk their blood.

53. Anger is to be avoided with hatred and envy.

Such men as be given to anger, are also cruel, as we have example by Cayne, Esawe, and the brethren of Joseph. A man that is furious, is like unto a flood of water that descendeth with raging: as we may see in Pharaoh, Absalom, and Roboam. Anger is cruel, and wrath is raging, but who (saith Solomon) can stand before envy, whereby he giveth to understand that the company of the wrathful and furious man is very hurtful and dangerous, and therefore that we should not desire the same, but should rather shun and avoid it. And for as much as we desire not that any should fly our company, as from cruel and wrathful, furious and unmerciful men, and also that we would not have our neighbors to be such towards us, let us learn with S. Paul to put frō us all bitterness, anger, wrath and such like. The angry and wrathful are very dangerous, but the envious are far more cruel, and greater transgressors of this commandment: for besides cruelty and raging, the which may be corrected in the angry and wrathful, the envious is ambitious and arrogant, a dissembler, purposing malice, obstinate and hard of heart against his conscience, so that they are altogether without reconciliation: as we may see in the Scribes and Pharisees against our Lord Jesus Christ. Wherefore let us take diligent hede not only of the envious, but also that we our selves envy not, that we be no murderers, backebiters nor violent oppressors, that we eschew anger hatred and wrath: and live in godly peace and quietness with our neighbors, according to the will of God.

Angry words and thoughts forbid̄ in this commandment.

THe Lord is not only careful to have obedience from our hands, but also from our thoughts and tongues: so that both thoughts and words must come under subjection unto him, that neither of thē be infected with malice, which the Lord so hateth and abhorreth. For we must interpret the law according to the nature of the Lord who is the law giver. Man by reason that he only seeth the deed, and cannot discerue of the heart maketh laws for the outward doings, and punisheth thē alone without proceeding further: but the Lord who searcheth the heart and reins, maketh laws for it, and punisheth even the consent of the heart going against his law. For in as much as the Lord hateth the evil it self, he cannot but abhor it wheresoever he shall find it whether in heart, hand or tongue. Whosoever hateth his brother (saith S. John) is a mansteare. We see hereby that not only gross evils come into reckoning before the Lord, but even hatred settled in the heart, although the hand hath never been stretched forth to execute the same. Neither cometh it before him as a trifling toye, but it appeareth monstrous, having no other shape upon it, nor other account made of it then of murder. This was the cause why the Lord forbidding hateful and malicious thoughts in this commandment, would give it no other name then murder, teaching us that howsoever we nourish such thoughts, and make small account of them, yet his judgment is plain that they be no better then murder when the heart of man is settled in them. We may see in the Gospel how our Lord Jesus Christ hateth words, which proceed from malice and anger, and pronounceth that whosoever shall say fool to his brother, shall be worthy to be punished. Hatred towards our brother is so grievous in his sight, that it stayneth and defileth whatsoever it toucheth, be it thought or word, & maketh it so heavy, that the Lord can no longer bear it.

55 We must abstain from wrong and injury.

THe Lord in declaring that he is displeased when one man doth injury to another showeth us thereby that this ought to withhold us from doing wrong, except we be bereaved of all sense. And to the end we might better advise our selves in this thing he declareth further, that there cannot be a murder committed, but the earth therewith must needs be polluted and defiled. And as it appeareth in the book of Numbers, The effusion of man's blood in it self, importeth a filth & such a blot, as scarce can be wiped out. When mention is made of killing, even in a battle approved and allowed, it appeareth 1. Chro. 22. that a man thereby is become unclean: because we might learn therebie to have in greater horror and detestation the effusion of blood. If an enemy be killed in open battle, although God pardon this, because he which killeth him hath just and lawful cause, and doth it for ne-nessitie: yet notwithstanding it is said that the man which hath slain him is polluted and made unclean, to the end we might know that God hath created us to live together in peace, and that we can give never so little a blow in anger to our brother, but that we defile our selves, and become by and by unclean before the face of God. The persons of men must be accounted dear and precious in our sight, for until we be come unto such perfection, God will always account us for murderers. If one strike his neighbor and kill him not, yet is he already a murderer before God: to the end, God might declare unto us, that howe ever we esteem them as light and little faults to be the occasion of tumults and sedition: that he notwithstanding shall not so account of them, because they are all as weighty as murder.

56 Of Anger, and the effects thereof.

THe sons of Adam are of such a nature, that they will be feared & doubted, and cannot suffer to be despised, nor to receive any sign of contempt. If it seem unto any one that any do labor to trouble him, he is straightwaye moved with anger & wrath and suddenly doth show it by contentions, debates, strifes, and in outrageous words and violent deeds. He boileth so vehemently with impatiency and fury, he hath so great desire to be revenged for the injury, that he persuadeth himself to be done unto him, that he looseth all boldness, and cannot dissemble his naughty stomach: and yet, it seemeth unto him, that he is mighty and strong, and that he behaveth himself in good order, and that his heart is upright because he suffereth none to hurt or bite him, neither to tread him under foot. But the holy Ghost by the mouth of Solomon pronounceth him to be a fool. A fool (saith he) in a day shall be known by his anger. His meaning is not, that the fool is satisfied to have shown his anger and wrath for a little space, and afterward returneth to be reconciled, and to be friends again with them with whom he was angry: as everyone of us must do in following the goodness of our heavenly father. For he endureth but a while in his anger: but in his favor is life. And for to follow him, we must obey the exhortation of S. Paul. Be angry (saith he) but sin not &c. And again, let all bitterness, anger and wrath, crying and evil speaking, be put away from you, with all maliciousness, &c. We must not dwell long and abide in the company of the contentious, for to know the wickedness of his heart: For, for every little thing done contrary to his will, he will show by injuries, raging & violences, what he is within. As Cain against Abel, Corach, Dathan and Abiram against Moses: Saul against David, the enemies of the truth against the children of God: Not only among the Papists, but also there where they boast of the reformation of the Gospel.

57 The exposition of the seventh commandment.

IN the third commandment of the second table, the Lord our God doth not only forbid all adultery, fornication, and all other uncleanness in our bodies: but also all impure thoughts, and lusts of the heart. He forbiddeth us unchaste behavior, gluttony, drunkenness, and all other things whatsoever may entice & allure us unto uncleanness He commandeth us to keep our bodies and souls chaste and pure: or if the gift of chastity be not given us, then to use the lawful remedy appointed by God, which is marriage. for inasmuch as our bodies and souls are the temples of the holy spirit, we ought to keep them in all pureness, and not only to abstain from the carnal act, but also to be chaste in heart, words and behavior. The Lord doth not only forbid adultery, but also all uncourteous, wrongful and intolerable living together, he will have the life of married persons to be ruled with charity. How great a fault God judgeth adultery, may here be known in that he hath condemned it with death, the which may more at large be seen in Job the thirty and one chapter, and Proverbs the fifth and six chapters.

58 Fornication is forbidden.

Adultery is not only condemned and forbidden, in this commandment but also fornication, when both the offenders are single persons. Fornication is forbidden in express words in Deut. There shall be no whore (saith the L.) of the daughters of Israel: the punishment of this sin of fornicatiō which was so fearful among the people of Israel, is brought in of the Apost P. to bring all men to such fear of God, as may restrain them from it. Neither let us commit fornication, (saith the Ap.) as some of them committed fornicatiō. & fell in one day 23000 The life of man being so precious, unto our heavenly father as it is, it cannot be a small sin that provoketh y ^e Lord to proceed in judgment even to the death of so great a number: & therefore is this notable punishment (not without great reason) joined to fornication which was the cause thereof. For commonly, this sin is little regarded, having natural infirmitye set beside it, in the usual speech of mē to hide it withal. But the holy Ghost doth not so match it, in his speech, he doth not set before our eyes in a cloak of natural infirmity, whereby we should the less fear it: but putteth upon it y ^e garment that indeed belongeth unto it, even a cloak bathed with the blod of 23000. There is a great difference between these two cloaks: the one is far unlike the other. In the eyes of the holy Ghost, this sin is fearfully stained with much blood: in the sight of fornicators, there is nothing in it w ^t is not natural & kindly, so diverse are their judgments, and so great is the disagreement of their opinions. The Apost. P. reasoneth against fornicators by the worthiness of our bodies, which are the members of Christ. Do ye not know (saith he) that he which couplth himself with an harlot, is one body. For two (saith he) shall be one flesh. Certain it is that the body of ā harlot can be no member of Jesus C. And the fornicator, by the testimony of the Apost. is become one body with her, having the same coniunctiō with her in wickedness, that the husband hath with his lawful wife in holiness and by the appointment of the Lord. There is great cause therefore. why the holy Ghost should so earnestly persuade us to fly fornication, making that sin above all other, to offend against his own body which doeth commit it.

59 Of married folks.

ADultery and fornication being forbidden, the godly, loving and chaste life of married folks must needs be commanded: Which, that it may be performed, almighty God requireth of his children, that they do match themselves with such as fear him, and serve him after his word. Such hath he promised to bless: As for those that marry for riches, beauty and such outward things, when there is not the fear and true worship of God joined withal: they have always tasted of most grievous plagues from the hand of the Lord. Moreover we know, that if anything must be kept holy in the whole life of man, it is the faith which the husband plighteth unto the wife and the wife promiseth unto the husband. All contractes and promises which we make must faithfully be observed: but if we make comparison we shall find that marriage, not without great cause is named the covenant of God, Solomon showeth by this word, that God beareth rule over marriage, having it under his garde and protection. And for this cause if the husband break his promise which he hath made unto his wife, he is not perjured only towards her, but towards God. Asmuch is to be said of the wife, that she doth not only wrong to her husband, but to the living God. For unto him she is bound, inasmuch as God will have the care of mantayning marriage whereas it is ordained by him, and he himself the author of the same.

Therefore when we hear this word adultery, we ought to hold it as execrable and accursed: and let us know that except we be sober, continēt, chaste and modest: God hath us in great hatred, and our life is infected before him. For if our persons are counted precious, and our lives held dear in his sight, he will also that the loyalty and mutual faith which ought to be between the husband and the wife be in price and estimation, that such an honorable and holy thing as marriage is, be not set forth unto reproach. And this ought to teach us, that God will not have a man to cast an vnchastey upon the wife of his neighbor, because God hath already coupled her unto her husband he will him to be her shadow: and that when we think on evil, and set our minds on any vile lust: we ought to stand in fear of that sentence which is pronounced by the holy Ghost, as namely that GOD will take vengeance on all them, which violate and defile the holy conjunction which he hath set forth in his own name.

60 Of marriage, and why it was instituted.

Seeing that in lawful marriage there is God's blessing: it is manifest y ^t in whoredom there is nothing but cursedness. Wherefore we must not delight in whoredom, but rather abhor it, seeing that therein there is nothing but wickedness and evil success whereas in marriage there goeth a blessing. They which are married, must not with all greediness follow the lusts of the flesh and their sensuality, taking their pleasures and desirs after their inordinate concupiscences but the joy that the faithful married folks ought to have, is that they should confess that it is God that hath knit them together for to be united in such wise, that the one should not desire to be separated from the other: but that in this union man should know that it is not good for him to live alone: and therefore should love his wife, whom God hath given unto him to be with him, and to help him: the wife also to know that she hath been taken out of the side of man, and thereof made a woman, that she might be an helper to man: and therefore should give her self wholly to obey her husband. That they should confess that they are in a very honorable estate, as the son of God hath well declared, and that it cometh not from the invention of man's brain, but from the most ancient institution of God. Also that God hath made them partakers of marriage, to the ende they should possess their vessels in honor and sanctification, and not in filthiness and uncleanness. Likewise if they have children, they should acknowledge that they are the instruments whereby God doth increase his Church, and the greater number of children they have, let them rejoice Let them rejoice so much the more, confessing that the blessing of God is the more upon them and that God doeth greatly honor them, when they are made fathers and mothers of so great a flock. They that want this knowledge and understanding, and which do not so rejoice, though they be married, & y ^t they come not near y ^e gate of the whoremongers and harlots house, and that they have a number of lawful children: nevertheless yet as touching them, there nothing remaineth but a curse and malediction: for unto the unclean and infidels nothing is clean.

61 The Papists opinion concerning marriage.

Our Lord God hath shown that all they that cannot abstain from marriage ought to use it: Yea and that which is more if any mā see (although otherwise he have no need) that he can serve God better being married, he is bound to marie, considering y ^t is a kind of life, that god liketh well of, & accounteth honorable. The Pope holy papists on the contrarieside, (kicking against the holy ordinance of God:) affirm and say, the ministers of the word of God, cannot be holy, unless they abstain from marriage. The high Priest (say they) in the old law, when he went into the Sanctuary, must needs be separated from his wife: and again that it is an ordinary thing amongst them when they offer sacrifice unto god, that he that is in that office must wholly renounce marriage, and have nothing to do with women. Concerning the first, the papists speak blasphemy against God, in saying that the Shepheardes of the Church of Christ, are called to sacrifice Jesus Christ. For the mass (as we know) is a very devilish and detestable thing. True it is that God commandeth us to sacrifice the souls which we shall get to him by means of the Gospel, (as S. Paul also speaketh unto the Romaines:) But as for the high Priest of the old law, he was a figure of our lord Jesus Christ, which is not at this day in us, and therefore it is a beastly and blasphemous argument, wherewith the papists have deceived the simple people, in that they have not suffered their priests to be married and are come to this point to cal the state of marriage a defiling, and so despise the ordinance of God. The holy Ghost hath pronounced that marriage is honorable for all men: and yet the papists dare affirm that it is foul and filthy: therefore the devil is the author and finder out of their doctrine. And great occasions have we to praise God, and to give him hearty thanks, for that he hath drawn us out of such a confusion, and hath shown us the only way to serve him, so y ^t we may be out of all doubt that he liketh well of our life, that we cleave simply to his word, not adding anything to it, but follow the pure rule, that is contained in the same.

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

THe will of our God is, that we should live soberlye and chastlye, that Christians should be no adulterers, no fornicators, not given to idleness, wātonnes, drunkenness, gluttony, nor to any such like, but that they should abstain from all these things, and endeavor with all godly affection to discharge their duties according to his word, and to walk before him in holiness all the days of their life.

Whosoever are given to dissoluteness and excess, it is certain that they are not spiritual, what countenance soever they make to the contrary, but they follow the flesh and perform the filthy works of the same: and therefore is this horrible sentence pronounced against them, that they shall not be inheritors of the kingdom of God. It is the will of our heavenly father, that Christians, should live soberly and moderately, avoiding all occasions whereby they might be entyced and provoked to wantonness and uncleanness. But it is not sufficient only to restrain the outrageous wantonness and lust of the flesh: but also the flesh when it is moste sober, and in his best temperance, must be subdued and repressed, least it fulfill his lusts and desires. For the most sober and temperate are many times moste assailed with temptations.

63 The exposition of the eight commandment.

In the fourth commandment of the second table, the Lord our God doth not only forbid all stealing and such robberies as are punished by common laws: But he forbiddeth all stealing in heart, that is, all desire of any man's goods wrongfully. He forbiddeth all deceit and wrongful dealing, all unlawful and deceive able occupations, whereby we pluck unto us any part of our neighbors substance, whether it be by violence, by fraud, or by any other means, that God hath not allowed by his word. And on the other side, he chargeth us, to be content with that portion which the Lord hath lent us, to apply our selves honestly in our vocation and calling, to live of that which is our own, and also to be helpful unto others. All such as fear God, must have regard that the possession and getting of their goods, be without covetousness, fraud, theft, and deceit: but honest and pleasing God, as coming by inheritance, or of honest and diligent pains taking: for God in this commandment forbiddeth us to take away or keep anything that is due to another, by what means soever it be done: wherefor false weightes and measures are forbidden: things found by chance must not be kept, but restored again to the true owner. That which is left with us to keep and lent us, must be wholly given home again. The duties that are due unto every man must be done unto them, and no man must be defrauded of the things that are his. Debtes must be paid at the time appointed without the hurt of our neighbors, but especially the wages due for man's work must be paid truly and quickly. The Lord expoundeth this commandment ver. 19. ye shall not steal, neither deal falsely, nor lie one to another saith the Lord. For in so much as God is a spirit, he hath not only regard to robberies that be committed in deed, but he considereth as well our secret enterprises, our devises and purposes, and the desires of our minds, to come by riches through our neighbors loss.

64 Divers sortes of stealing.

THere are many kinds of theeueries: for some use privy and secret sleights, when they draw to themselves by subtle means and practices the substance of another: other use open force and violence: and some use more sly feats, and such close cōueiances, that a man shall not be able to accuse them before the world: and yet because they walk not in all simplicity and uprightness, they are thieves before God. But in the mean time we have to note, that god judgeth not of theftes after the manner of men: for they which live in great credit & reputation before men, shall not cease to be condemned before god: and therefore we must not bring our own fantasyes to judge of theftes thinking to escape the hand of God, when we shall not be condemned by men, nor punished by earthly judgment: for god proceedeth in this, much further and higher. And indeed, when God threateneth a woe by the prophet Isaiah, that he which hath pilled and spoiled others, shall be rewarded with the like: he speaketh not of pettye thieves, which are led to execution but he speaketh of great Princes and Monarchies which bear then the swaye throughout the world. And again in his first chapter, when he addresseth his talk against the holy people which was the church of God. Thy Princes (saith he) are rebellious and companions of thieves. Certain it is, that none charged these of theft: but they sat as Judges and condemners of other petty thieves, and yet failed they not to be condemned before God. And thus the thieves here below on earth, are notwithstanding accursed by the law of God, & he hath pronounced on them his determinate sentence in this commandment. We must therefore humble our selves under the judgment of god, and know, that we shall gain little, although our theeueries be excusable before men, and although we cover & color them never so cunningly. For in the mean time, the law of God shall have his course, & the execution thereof shall be ready at hand to condemn us, god hath forbid̄ nothing which he will not cal into an account.

95 Against wrong and oppression.

FOr as much as we are the children of God, who is just and righteous, gentle and merciful: we should wish to do wrong unto no man, neither use our neighbors with cruelty or deceit. We do wrong unto a man, when we give him not that which we owe him, or when we take from him that which he possesseth justly, and without the which he nor his family can be maintained in this life.

And this wrong is done most commonly to them that are poor & have no abundance of wealth: for as much as they have no power to defend thē selves, and that no service nor pleasure is looked for, at their hands. This cometh also because of their weakness, why God abhorreth those which do them wrong, and counteth it dishonor done by them: not that it is lawful to do wrong unto y ^e richer sort nor to pul away from thē that which they possess, though they be wicked, and have nothing sanctified to their use. Now although we ought to do no wrong to such kind of people, yet have they no need to be commended, for they will not willingly suffer to be wrounged: and as they well think, they are strong enough to defend themselves, and do rather pul away the goods of others, then to suffer any loss or hindrance at all. Likewise God hath no care to commend them, but he commendeth unto us the needy pronouncing that the wroung that is done unto them, turneth to his dishonor, and that the evil and injury that is done to the poor, is done unto himself: so that when a poor man is wronged, we do not injury to him only that hath no power, but we stand up against almighty God who knoweth well how to revenge the wrong that is done to him. Though a man be never so poor and needy, yet he ceaseth not to be the work and creation of God, as well, or better, then the richest: and forasmuch as he is his work, God will surely take care of him, and not forsake him: the which may be a great comfort to the afflicted, and a perfect assurance of the fatherly care of God towards them. On the other side it ought to fear & terrify the unmerciful and cruel: for in doing wrong to the needy, they do not despise the work of a man, but so much as lieth in them, they destroy what God hath made, wherein they take a work in hand, which they cannot bring to an end, & the wrong y ^t they invent for their neighbor, shall fall upon themselves. The world is full of such as do wrong unto the needy, whereupon it followeth that God is greatly dishonored, although all the world would be esteemed, that they reverence and fear God, as they ought to do.

66 Against covetousness and usury.

ACcording to the judgment of the world, and sense of the flesh, the manner to abound in worldly wealth, is for a man, to get and lay up for himself, and to keep and hold it, & not to disperce the fruits which come thereof, but to make a treasure of them & to spend warily for his own use. For we see by experience, that they which do so use them, become soon riche, or at leastwise are esteemed such: for we see them possess much goods. Contrarywise, they which make great cost, though they greatly abound do consume them by little and little: and especially they which dispende riotously and prodigally where there is no need, but in pomp, in delicacy, pleasure, and ostentation. On the other side, there be which are liberal, & distribute their goods plentifully, and yet cease not but still to abound, and do greatly increase: contrarily, there are which be so sparing y ^t they will not use nor show mercy when need requireth: and yet they waste and come to poverty. Although the first is of the gretest show, and that it is commonly seen with the eye: yet is it not, so certain as the contrary: A small thing y ^t the righteous hath, is better thē great riches of the ungodly. Blessed is the man y ^e feareth the Lord &c. Riches & plenteousnes shall be in his houses and his righteousness endureth forever. To gather riches together it is lawful, but we must take heed we set not our hearts upon them, otherwise we shall gather but with vanity: for it is a great vanity for a man to occupy himself with greediness and covetousness. As David saith doubtless man walketh in shadow, and disquieteth himself in vain, he heapeth up riches and cannot tell who shall gather them. Again, I turned and saw vanity under the sun. There is not only vanity in such laboring, but also great cruelty: for they which gather couetouslye, care least to do wrong unto their neighbors: For the which cause they are called in the Scripture thieves, robbers, and murderers: and it is laid to their charge that their hands are full of blood. The userers and covetous, have no pity upon the poor, they are cruel and unmerciful, and therefore their greedy desire, shall increase to their confusion, and as their money increaseth, so shall they increase the heaps of their sins. He that loveth silver shall not be satisfied with silver, and he that loveth riches shall be without fruit thereof. But that which is the greatest misery of all, and which surely ought to fear, the oppressors, the covetous, and cruel userers, is the deprivation and loosing of the true and heavenly riches, which are much more precious then all the transitorye treasures of this life.

67 Of riches and how they hurt.

Our Lord Jesus Christ very aptly in his Gospel, compareth riches and worldly pleasures to thorns, for as thorns have fair green leaves, and beautiful blossoms, and flowers, that may allure a man to reach at them, so if he take hold of them hastily, he shall be sure to be pricked with them. So there seemeth to be a certain beauty, and sweetness in riches, thereby to purchase worldly pomp and pleasures: but if a mā with greedy desire reach at thē, they will wound him & pierce him to the heart. For riches & worldly pleasures, prick in getting, they prick in keeping, and they prick in departing: and commonly they wound a man so grievously, that without repentance they kill him forever. Rightly therefore are they resembled to pricking & dangerous thorns, & there is nothing that doth so fully possess the mind of man, nor so mightily pull it from God, and the care of salvation: as the study of riches and worldly pleasures. Wherefore our Savior Christ saith, that it was as easy for a Camel to pass thorough the eye of a needle, as for one, whose heart was possessed with desire of riches to enter into the kingdom of God. The same thing in effect, he also teacheth in the parable of the rich man, that made a feast for the marriage of his son, and sent his messengers to bid the guests, and they refused to come, pretending sundry excuses: One said I have bought five yoke of Oxen, and must needs go prove them, I pray thee have me excused: Another said, I have bought a farm, and must go see it, I pray thee have me excused. The third said, I have married a wife, and therefore I cannot come. By this feast is meant y ^e communion of the gospel & benefit of our saluatiō purchased by Christ. To this feast mē are called by God's messengers, that is by the faithful ministers of God's word, the excuses made show what causes commonly they are, that with hold men's minds frō obeying y ^e word of God, & coming to the gospel: y ^t is, the cares of the world, the study of riches, & the pleasure & pomp of this life noted by these 3 kind of things, whereof our savior Christ speaketh in the same place. And would to God these impedimentes had choked the word of God, & hindered y ^e hearing of the gospel in Christ's time only, & were not of greater force in the harts of men at this day in England. And the cause thereof, is the care of the world & love of riches, which maketh thē to have no regard of the word of God, nor of their own salvation.

68 Howe riches ought to be used.

IF a man be rich, he must use the goods he hath in his hands, and that in doing homage unto God: which he cannot do, unless he be content therwithal to resign thē up, & to forgo them: & then use them as it is meet. There are two things requisite, if they y ^t have, & possess riches, will use them aright. First of all, they must be poor in spirit, that is to say, they must not be tied to their riches, but when it shall please God to make them poor, they render up the whole into his hands, and desire nothing, but to have their cōtemptation in him. Secondly, while it pleaseth God they shall enjoy their riches which they possess, that they know howe to use thē moderately that it be not to glut themselves with them, and to hurt their neighbors to make themselves gorgeous & brave above their estate, but always use them so, as God hath commanded. And if we be poor, God will prove our patience by this means, and have us to depend wholly upon him. He that hath much must not trust in his wealth, he that is poor and low, must know that he hath his Father in heaven, and that the blessing of God is better then all the kingdoms and treasures of this world. When we have scraped together, all that we can possibly desire, if God blow upon it, it will all go to wind: but if God bless us, be it never so little, that he hath given us, it will suffice us, it will be enough for us, to live from hand to mouth, for God's hand shall continually be stretched out upon us to content us. So then seeing God, hath set down this rule that men content themselves with that he giveth to everyone: it is certain, that whosoever coveteth to be riche, he clean casteth off the yooke, & submitteth not himself to God's order. Wherefore let us take heed to our selves, & be content to be nourished in this world, knowing that God hath reserved this office to himself, as y ^t we ask & crave at his hands our daily bread. Let us work, & do our duties in our vocations. And if it please god to encrese us moreover & beyond our hope, and cause our riches to grow: let us yield him praise and thanks for the same.

69 We must have an assured faith, and a contented mind.

THere are two things without the which we shall never be able to perform any acceptable obedience unto God, in this eight commandment. The first is an assured faith in the promises of God, that he will provide for us things necessary, as well for the body, as the soul: and that he hath charged himself, as well with the care & provision for the one, as for the other. This faith (if it were true) would consume many fears, & cares of our mind for worldly matters: so y ^t we might apply our selves upon the care of better things. This did the holy ghost know very well, & therefore mening to cure covetousness, he maketh the plaster of faith saying Let your conversation be without covetousness, for he hath said, I will not fail thee nor forsake thee. When our hearts shall be fully persuaded that the Lord will not leave us, nor forsake us, we cannot be so greatly tormented, with the care to live and to obtain necessary things for us: having so strong assurance for it, as is his promise, who hath made all things of nothing with his word. The seconde thing is, to find a contented mind with y ^t which we have already. And therefore to stay in it, as in a poreportion. w ^t great thankfulness of heart to our God for it, bearing our port & countenance in all our doings accordingly, without any exceeding whatsoever. For if once our affections shall overflow the banks of our conditiō, so that in mind we burn with the desire of a better, our dooinges can never be persuaded, that they must so nearly be looked at, but y ^t they may borrow a little of conscience & equity, to make the prouisiō according as the desire directeth. This doth the Apostle cōfirm in plain speech to Timothy, where after persuasion to be content with y ^t we have (because the gain of godliness is great) he telleth us plainly, y ^t they who will be rich, fall into many temptations, snares, and many noisome lusts. This is the danger of them that are fallen so fa • into friendship of a better estate that they will be rich. This being once set down and determined, not only conscience is constrained to depart, but also thankfulness to God for our present estate doth in like manner forsake us.

70 The exposition of the ninth commandment.

IN the fifth commandment of the seconde Table, the Lord our God under one kind, doeth give us a general doctrine, meaning, that we may not speak anything to the reproach of our neighbor falsely, that we should neither lie, flatter, nor dissemble, that we should never tell false tales behind our neighbors back, that we should not in private offenses speak anything, although it be true, to the hurting of our brothers good name, if by private admonitions he may be woone. He heareth false witness, that of hatred, envy, friendship, or affections, either concealeth, or uttereth not the truth, or by his witness overturneth the same. Truth in all matters, by this law is commanded, and lies dissimulation, flattery, and whatsoever is false and feigned is forbidden.

71 What it is to bear false witness.

IF we will obey God, we must maintain the honor and credit of our neighbors, as much as lieth in us. For when he hath forbidden us to hurt his good name, he willeth also on the contrary side, y ^t we maintain y ^e honor & estimatiō of all. Now it is not sufficiently maintained in his estate, when we harm it not, except we withal procure the good thereof. Therefore when we shall come into judgment, we must take heed of hurting those by any false report, any lying, or any forswearing, whose honor and good we are bound to procure. For he which shall bear false witness against his neighbor, he killeth and robbeth him, as much as he can, and he doth all the evil which proceedeth from perjury. And this is the cause why God commanded in his Law, that the witnesses should be the first which should lay hands to the execution of him that was punished for any evil deed, to the ende it might be known, that by their voices and by their tongues, they had put him to death, and that the witnesses should be put in greater fear of speaking otherwise then the truth, when everyone should think he hath to render an accompt to God, if he shall have been a witness against any man.

So then when question is of being a witness, everyone must deeply consider of the matter, and take diligent heed, he enlarge not his conscience, but that he speak in pure simplicity, that which he knoweth to be true before God. And here we are to think not only of false witnessinges, which shall be against the life of a man but of such also which concern their goods and estimation. And thus are we warned in all respects, to procure the honor and profit of our neighbors, when we are to bear witness. And yet not so, that under this shadow of covering the injury of him that hath offended, or of preseruinge his goods, we lie before God. For if the honor of men be dear unto us, what ought the honor of God to be, if we will make comparison?

If God have a regard and care of us which are but poor creatures: let us not think that in the mean time he will forget himself. But if by false witness, we seek to bear out and bolster him that hath offended: if we cover the fault and dissemble it: It is certain, that we blaspheme the name of God and deface his glory as much as lieth in us.

72 Against slaundederes and liars.

THere is no man, but desireth to have a privy freinde which is no talker, and babbler, to the end that if he have anything in his heart, which doeth trouble and grieve him, that he may safely open the same unto his friend, & y ^t he may be somewhat eased and relieved: he hopeth also, that that which he hath declared, shall be kept secret, or at leastwise that the thing, shall not be expounded otherwise, then it was spoken: and that he will not labor to hurt him, nor to bring him into hatred with his neighbor, according to this commandment: Thou shalt not bear false witness against thy neighbor. There ar some which think and believe, that it is not evil done, to reveal secretes to condemn their neighbors, and to publish their imperfections: but the holy Ghoste here condemneth all such persons, calling them slanderers, by the mouth of Solomon. And it is notwithout good cause that such people are condemned. For first of all they are hipocrits, secondly they are transgressors of the Law:

Thirdlye, they set themselves before the Law, in condemning it. Speak not evil one of another brethren, He that speaketh evil of his brother speaketh evil of the Law, and condemneth the Law, and if thou condemnest the Law, thou art not an observer of the Law, but a judge. Infideiitye & unfaithfulness hath taken root in their harts, whereby they are led to betray their neighbors, in discovering that which they ought to keep secret. Moreover, if we be not led by love, we cannot be faithful unto our neighbors: for to dissemble their imperfections, there is no strength in us that is worth anything, except it be exercised by love. And if by love we must exercise faithfulness, the which is set against false witness bearing: it followeth that the slanderer, is led with hatred to discover the secret, and consequently that he is a murderer. For whosoever hateth his brother is a manslear. He that loveth not his brother, abideth in death. Yet nevertheless let us not fear to be accused of slander, though we accuse them which lead a slanderous life, though we rebuke them, reprove them, and threaten them either privately or publicly: and though we labor to get them punished and chastened, to the end that slanders may be taken away from the people of God, and the offenders brought again unto God by true repentance so much as we can.

Otherwise we should be unfaithful unto GOD, and to his Church, we should be like them which suffer the sheep to be devoured, in sparing the Wolves.

73 Of true and false witnesses.

WHEN we witness or speak truth against the wicked, for to send him to death: though we save not his life: Yet do we not cease to be true witnesses, and to save lives. For in purchasing the punishment of the wicked, we are cause that diverse do live in peace and rest: and thus do we preserve and save lives, the which is a very acceptable thing before GOD who will have the Magistrates to punish the malefactor, upon the oath of two or three witnesses, that the evil being purged, we might live in peace.

Now if the Lord be careful of such temporal and corporal saving and preserving: Let us understand that by a far stronger reason he taketh care for the spiritual and eternal saving of lives: as he hath always shown, when he raised up true men, which have given themselves to show the way of truth unto his people: as were Noah, Abraham, Lot, Moses, Joshua, the judges, the holy kings and Prophets.

And not content heerewith, He hath sent his own son, who not only was a true and faithful witness for to preach deliverance as a minister and servant, but by himself hath made the purgation of our sins, sheading his moste precious blood for the eternal redemption of our souls.

And if the deliverance of our souls be so precious before God, that he hath not spared his own son: It folloeth therefore, that we must be careful thereof, before all other things: Otherwise we are great contemners of God, and renounce to be saved and redeemed by Jesus Christ: the which is to do him great injury, and consequently to put our souls in bondage with the Devil.

Now for to be careful of our deliverance, we must as Jesus Christ hath sent us his Apostles and disciples for to be true witnesses unto us, and asmuth as lay in their ministry have delivered us from death and damnation: even so still now we should demand of him such Pastors and Ministers, which will be true witnesses, and declare nothing unto us, but the pure word of God, to the which if we cleave by faith & repentance, they shall deliver our souls. But as they are the most profitable witness, which preach unto us Jesus C. even so the most exquisite deceivers ar they which under y ^e shadow of religiō, do set forth men's traditions, & doctrines of devils vain speculatiōs and subtle questions. For such, so much as they can do shut up the kingdom of heaven from men and do deliver them unto the Devil.

74 We must not uphold the slanderer, but bear with our brethren's infirmity.

IN the word of God, not only those are charged with this sin of false witness, that first set on foot, and erect a false tale to the discredit of their neighbor, but those also that by their approving of it, and ears willingly opened unto it, do uphold the same. For notwithstanding it were set up, yet must it of necessity fall down again, if it should find none that would by y ^e receiving and approving thereof, vnderpropp it, and (as it wer) lend their shoulders unto it. Therefore it is said by the holy Ghoste in Exodus: Thou shalt not receive a false tale, neither shalt thou put thy hand with the wicked, to be a false witness.

It shall not excuse us, that we were not the first authors of it, neither yet that many as well as we, did believe it, but we are taught to take heed, how we give credit to report, even strengthened with the approbation of many (whereof notwithstanding we our selves have no certain knowledge) that we be not so hasty to give sentence in our heart, and much less in place of justice use our testimony against any, upon no sufficient ground, moved only by the speech & reports that run abroad. We are taught, neither to go, nor join with the mighty to witness a false matter for favor or fear: neither yet upon a kind of foolish pity, to honor the poor, and to join with them in their unjust cause: so precious would the Lord that the regard of his truth should be. It is not lawful for us to agree with any against God. And as for the easy ear that so soon receiveth the slanderers report, the holy Ghost giveth the medicine for it in the proverbs: As the North wind (saith he) driveth away the rain, so doth an angry countenance the slandering tongue. It is the over good entertainment, that the slanderous tongue findeth that cherisheth it: for the heavy countenance driveth such guests clean away. It is forbidden as a sin against this ix. commandment, to blaze abroad the infirmities of our brethren: and therefore we must admonish one another, and so to hide sin and iniquity: we desire you brethren (saith S. Paul) admonish them that are unruly: comfort the feeble minded: bear with the weak: be patient towards all men. It is forbidden to expound things that might be well taken, into the worse parte: and for some little blemish to deface the whole. It is commanded us to show forth our zeal against sins that be already rype in our selves, and to turn it that way to be revenged upon them, when it would be so gladly occupied in suspecting and surmising evil in others, which either is not so at all, or at the least, not so clear as in our selves.

So that always this be our rule, from the sight of our own sins, to proceed to the reproving of others.

75 The exposition of the last commandment.

IN the former commandments, God would suppress our will and affections, but in this tenth commandment in plain words he forbiddeth all inward desire, whatsoever is unlawful to be done, as the rebellion of the flesh, all corruption of the old man, all blot of original sin: he utterly inhibiteth all evil thoughts, light motions, sudden affections, yea though we never fully purpose them, neither consent willingly to do them. Concupiscence wherewith we love our selves, and seek our own commodity only, not caring for others, and are wholly in our nature corrupted, is the very self same vice or original sin, whereunto we are borne or subject. God requireth of us holiness and cleanness, and not only outward righteousness of works, but the mind, spirit, and the powers of the mind, & perfection and holiness, such as he him self is endued withal. And because y ^t all mē are corrupted, & therefore imperfect by nature, in mind & thought, & also in it self: by this commandment we are all convicted and found guilty of sin before God, as is more at large taught in the seventh and eight chapters of S. Paul's Epistles unto the Romaines.

76 What is meant by the word covet.

TO covet, sometimes importeth the will which is in a mā, as whē one shall cast his eye upon the goods of his neighbor, if he shall be tempted to covetousness, and that he norish such a temptation in him, and give himself the bridle: sin then hath won so much, that he hath a resolute will in him, that he could wish well, that the same were his. This is one kind of desire which importeth withal a will, when a man shall consent unto sin, and if he had the mean, he would put in practice his wicked will and purpose which he hath conceived. Now such wicked desires have been already forbidden, when it hath been said, Thou shalt not steal: thou shalt not commit adultery. For God hath not only forbidden the act of fornication, and stealing, but to desire and lust after either the wife of another, or his goods and substance. But there are other desires and lusts, to the which we cleave not at all, to consent unto them, which oftentimes tickle and stir us up, and we perceive some motion in us which is against God, and is rebellious to the integrytye and uprightness which is contained in the law, and such desires are forbidden in this place. For God not without cause, having condemned all evil desires, and affections, annexeth that this is not yet such a perfection as he requireth: but we must know, that every affection which stirreth us up unto evil, (although we conclude not any thing within our selves, neither rest our selves upon it, that if only a concupiscence forcibly break forth in us and we strive therewith:) that this is a sin committed: and we are culpable before God. And thus we see what integrytye the Lord requireth of us in this commandment, whē having forbidden wicked desires, he adjoineth that both our senses and minds must be locked up in such sort under his fear and inflamed with such a love and desire, to walk in all holiness, that we be not moved or driven either on one side or other, by any wicked passion, to desire either the goods or the wife of another.

77 What is meant by the word neighbor.

BY the word neighbor, God meaneth not only our kindred and friends, at whose hands we hope for some profit and advantage, or which have deserved some recompense at our hands: but he will have us to have an eye, to the cōmō aliāce, which he hath set among us: for therefore are we all formed after his Image, and bear his mark. Besides this, we be all of one nature, the which ought to hold us in true unity and brotherlye love: but many make themselves unworthy of it: for some be full of wiliness and malice: some are full of pride▪ & othersome are full of harmefulnes: so that (as much as lieth in thē) they do cut off themselves, from the array and company of neighbors: & yet notwithstanding, although men deserve not • o be counted and taken for neighbors: yet in bearing them love, we show it is good reason, that God should ouerweigh our own naughtiness. Such as are our enemies & labor to devour us, do notwithstanding, not cease to be our neighbors, in respect of y ^e order that God hath set. And for the same cause also our Lord Jesus Christ telleth us, that it is no charity to recompense him, that hath done us a good turn or service, nor to love those whō we like of, or at whose hands we look for some profit. For the heathen do as much as that cometh too, but they do it not to obey god and his law, and when we have regard of our own profit, it is rather a loving of our selves, then any point of charitye. For the marks that charity shooteth at, are god, and the communion or fellowship that ought to be among us: & then it is a true proof y ^t we are desirous to love God, when we endeavor to do good, even to them y ^t are unworthy of it. But because we are very far from the perfection of y ^e law: it behooveth us to fight against our own nature, that we may obey God. For the true exercise of christianity is, to acknowledge and bewail our own sinfulness and infirmity in discharging our duty towards God, and thereupon to labor and endeavor to win of our selves from day today, so as our lusts may not ouermaister us, but rather that God may have such superioritye, that instead of loving our selves, we may labor to employ our selves in doing good wheresoever he calleth us.

78 We must apply our thoughts delight, and desires to profit our neighbor.

THe lord our god commandeth us, to bring our desires, thoughts, and delights, unto the good and benefit of our brethren: and that we bring not only hands to do well to our neighbors, but also hearts, thoughts, desires, lusting, longing and delighting therein: according as the Apostle testifieth of himself, that he was delighted with the law of God according to the inner man: whereunto accordeth the holy Ghost by the mouth of Solomon saying: It is joy to the just to do judgment. Manie have been brought to do outward things in themselves good, which never had any ioyefull desire in them to glorify God with them: but the holy ghost worketh in his, not only a change of works, but also an alteration of thoughts, desires, & delights, y ^t their desires may be holden within y ^t which is good, wherein it behooveth a Christian to be careful, evē thus to transform his delights: not taking it sufficient, if he shall have brought thē at any time, frō y ^t which was evil, until he have joined them to y ^t which is good. Wherefore, let our care be increased this way, & let us be far frō thinking y ^t the grace of god only reacheth unto the deed and full consent, letting desires and thoughts take their liberty in their corruption: but we must confess (as the truth is) that his grace not only brideleth thoughts from rushinge into that which is evil: but also giveth them a sweet taste in that which is good and holdeth them greatly thereunto. Wherefore let us seek after the grace of God, not only to season our deeds, but also our thoughts and delights therewith, that our study & thoughts may be occupied in that which is acceptable unto him.

79 Concupiscence restrained by the Papists.

THe Papists do restrain this word of concupiscence, to those evil affections & desires which import a resolute will, and full consent, the which is against the natural sense of Moses, and yet is it a doctrine fully concluded among them. And although they cannot deny that to be pricked and provoked with an evil and wicked desire is a damnable vice, and which proceedeth from original sin, and from this corruption which we draw from Adam: yet they imagine that after Baptism this is no more a sin. As if such a fantasie come into the mind of man, to doubt of the promises of GOD, to murmur against him, to be angry with him: when a man shall be afflicted, if it come into his fantasie to accuse God of injustice and cruelty, this is not a sin, say the Papists. Neither are these of the rudest and ignorantest sort among them which speak thus, but this is a general resolution, and doctrine universally concluded on, in all their devilish Sinagogues. There is not a Synagogue among them, where this hath not been received as an article of faith: namely that a man being provoked and stirred up by some wicked desire sinneth not, that if he be tempted in himself to commit murder, to commit fornication: and briefly to be guilty of all the crimes in the world: if so be, that he consent and assent not thereunto, that is to say, if he resolve not himself herein, to say that he will put in practice his wicked conceit, and that he stay not himself heereon to please himself in this wicked affection: all this (say the Papists) is no sin. This is (say they) but to exercise us in combat and fight against sin, and we then declare that we are valiant champions, and that sin beareth not rule over us, or reighneth in us. Now (in deed) it is true, that the faithful show well that the spirit of God reighneth in them, when they repel and beat back such temptations, knowing that they are contrary unto God, and that he condemneth them. It is certain that hereby it is shown, that God hath given us victory over sin, and that the virtue and power of his spirit abideth in us, and y ^t we are stout and valiant champions to bid battle against Satan. But this is not to say, that we are exempted and freed from all fault, and that we may so pluck out of us all sin, and ransom our selves so fully, as if it might not stain and spot us any longer. We are far wyde from this. For on the one side it is true, that we have great cause to praise GOD, that he bestoweth this grace upon us by his holy spirit, to surmount and overcome all wicked affections: but in the mean time, we ought to bewail our selves knowing that we are on our parte over weak, and that if he take not pity upon us, forasmuch as we have within us an evil conscience, which is to provoke his vengeance against us: we should well deserve to be throne down of him into the bottomless pit of death.

80 Concupiscence without consent is sin.

IN the former commandments, the Lord condemned whatsoever wicked affections our hearts conceive: but there is great difference between a set will, and affections whereby we are tickled. Therefore by this last commandment, God requireth such integrity of us, that no corrupt lust should move us unto evil, howsoever it be that we consent not unto it. And herein God would open and discover the shame and reprooch of the Papists, and howe that the greatest Clerks among them are more rude and ignorant then the poor unbelievers, which never heard one word of the holy scripture. It is said that the sum of the Law is, that we love God withal our heart, withal our soul, and with all our mind. Let us now consider, if a man conceive anything against GOD, if he conceive any evil lust or desire of fornication or stealing, although he cleave not at all unto it, yet one part of his soul and understanding is already corrupted, and he loveth not GOD with all his heart. There is no question of the heart, but of this apprehension and conceiving of the mind, which is in the soul of man. Now he showeth that there is great vanity in this, that the fear of God, withholdeth him not, as it ought. It followeth then, that he is culpable and condemned, because he dischargeth not himself, in loving GOD, as he hath commanded him. And thus, we see, that evil and wicked thoughts are condemned, and that we cannot so excus • them, but that God shall woorthilye punish us for them. And let us know that although men never consent unto evil, to have their will resolutely bent thereunto: yet cease they not to be accursed before God, if he would use his severity against them.

81 In evil deeds left undone, and in good deeds done, we may be deceived.

THe understanding that Christians have of their estate how it fareth between GOD and them, is better taken and hath surer proof and more certain testimony from their desires and inward affections unto the law of God, then from their outward doing of things commanded by the law. Euil things may be left undone for fear of punishment, for desire of commendation, or avoiding of evil speech, or for that we are not tempted with thē, when notwithstanding the heart shall not in any respect mislike of them. Good things also may be done for praise of man, for hope of merits with God, when yet the affection shall nothing be moved that way. And this is nothing before GOD, to avoid evil from our hand, but to imprint it nevertheless in our heart, or to do good with our hand without any desire of the heart.

So that both in evil deeds left undone, and also in good deeds done, we may be deceived. But if the inward affection of the heart stand desirouslye affected, after that which God hath commanded us to do unto men, & hatefully affected towards that which God hath forbidden, this change cannot be wrought there, but by the spirit of God alone. As for the praise, and dispraise of the people, it reacheth nothing so far. Wherefore let us embrace this desire unto the duties commanded us, not giving any rest unto the Lord in our prayers, before we shall obtain this inward testimony which is above all exception to be taken against it: and without the which outward doings are of no account before the Lord, who looketh into y ^e affections of man, and embraceth a cheerful and delightful giver.

82 No man fulfilleth the law thoroughly.

MEn by their good wills can never find in their hearts to give over the opinion which they have of their own righteousness, except they be compelled and forced thereunto. For although we be overwhelmed with so many vices as is pity to behold: yet the worst and deepest rooted vice in our nature is pride, or presumptuousnesse, which is a selfewilled persuading that there is somewhat in us: inso much that although God tell us, that there is in us but evil, lewdness filthiness, and uncleanness, and that all the virtue which we dream upon is but vanity and leasing: yet can he not compass to humble us, until we our selves perceive our own need, and have proved it to our faces. The holy Ghoste by Saint Paul doth pronounce that all they which are of the Law are accursed. Whereby he meaneth that so long as men rest & muse upon their own works, and think to obtain grace by that mean before God, they be accursed.

For like as he that forsaketh himself, and renounceth all that he hath of his own, and groundeth himself upon the only mercy of God, is of faith: so contrariwise he that thinketh to bring any service wherewith to bind God unto him, or imagineth to recompense him with his merits, is of the Law. And now, seeing that the law curseth all them, that performeth it not to the full, it is certain that all men from the greatest to the least are guilty. For the sum of the Law is, that we love God with all our heart, with all our soul, and with all our mind, and our neighbor as our self. That is to say, We should love we should hate, we should fear, we should hope for nothing, but in GOD and to his glory. We should think or muse upon nothing in our mind & understanding, but that may make to the honor and glory of God. We should do nothing to any other, which we would not willingly be contented should be done unto us.

If we examine our selves by this rule, we shall need no other judge then our selves to condemn us. For certain it is, that no man can keep the Law, that is to say, no man can discharge himself throughlye of all things that the Law commandeth. For it is not in vain that it is called an intolerable burden. Also we see our own infirmity, and there God showeth us an Angelical holiness. And how then is it possible for us to attain unto it? Nevertheless the faithful being guided and governed by God's spirit, do keep the Law that is to say, they walk according to the rule that is given them in the same.

83 No man shall be justified by the deeds of the Law.

ALthough we endeavor to keep a clear conscience towards GOD, and to lead a blameless life through charity towards men, according to the prescript rule of God's Law: yet our so doing, must not be with intent to purchase grace favor, or righteousness thereby at God's hand (for that belongeth only unto Christ, and no man living shall be justified by the deeds of the Law) nor to glorify our selves to the worldward: For whosoever seeketh the glory of men is destitute of the glory of GOD, & hath received his reward already) but only to glorify GOD by showing forth the mighty working of his spirit in us, to the benefit of our neighbors to the stablishing of our own consciences in the faith, and to the confusion and shame of the adversaries which do slanderously misreport y ^e doctrine of saluatiō which we profess.

If we deal after this manner, then doeth God's word put us out of all doubt, that sin shall not get the upper hand of us, because we be not under the Law, but under grace. And this continual renewing & maintaining of the battle, against Satan, the world, and our own flesh, assureth us, that although we be never so full of infirmities, yet are we grafted into Christ, and grown into him by resembling his death, in that we are crucified, and daily labor to crucify y ^e old man with him: by means whereof we grow up again into y ^e liknes of his resurrection, through newness of life to the glory of God forever. Finallye it warranteth us that we be firmlye settled and grounded in God's election so as we cannot in any wise perish, for Satan is not divided against himself, the wor •• lings hate not the world nor the things therein: flesh and blood mislike not the corruption of old Adā: neither can any man come unto Christ except the father draw him.

84 The dignity of the Gospel.

THe Gospel is not a common doctrine, nor a doctrine lightlye to be regarded: And although it hath pleased God that it should be preached by the means of men, which are but frail creatures, and oftentimes of small accompt: yet is it not therefore to be said that the doctrine which they pronounce through the spirit of God, is therefore the worse or to be esteemed of less value: for the gospel is a gospel of glory, that is to say, a glorious doctrine, wherein the Majesty of God appeareth. If the power of God ought to be in estimation with us: that power shineth in the gospel. If the goodness of GOD be worthy to be sought for and loved of us: The gospel is an instrument of that goodness: Worthy therefore it is, to be reverenced and embraced if the goodness of God be to be reverenced, and as it is an instrument of our salvation, so is it to be looued of us.

85 The Gospel encourageth to godliness.

AS there is nothing cā keep good children so much in obedience then to know their fathers good will towards them: so nothing can more pithyly move good Christians to the service of God, and keeping of his Law, then in his gospel to learn his unspeakable goodness and mercy towards them.

Moreover the same Gospel that teacheth us by Christ's blood only to attain remission of our sins, doth teach us also that the ende of our redemption is to live in the fear of God, and no more to be subject unto sin. God the Father by his son Jesus Christ hath delivered us from sin and Satan, and therefore must we now forsake them, and live in the obedience of him that hath so mercifully and so freely redeemed us. For this cause do we profess to forsake the Devil and all his works, and as the Apostle saith, bind our selves to rise with Christ in newness of life, that seeing we be now made by him the children of light, we should have no more to do with the works of darkness.

86 The will of God must be our direction.

IF we will pray rightly unto God, We must know what his will is, and to understand the same we must know what he showeth us in his word, we must compass all our requests according to his holy will, and rest our selves upon his promises.

And whereas the scripture speaketh of the will of GOD after two sortes: it is not as though he had a double will, but it is because of our grosnes and rudeness. And whereas it is also said, that GOD is sometimes angry, sometimes sorrye, and that he repenteth himself, it is not as though GOD had any such passions and affections of man: But the holy Ghost applieth himself to our weakness, because we cannot comprehend God in his incomprehensible Majesty.

87 God hath his elect in all countries.

WHereas it is said, that God will have all men to be saved: the meaning is not that God will save every particular man, but it is to be understood of all countries, and of all nations, so that whereas in times past he chose but one certain people to himself: now he hath his elect in all places, & his mercy is shown to all the world: The promises which were given to the Jews only are now stretched unto the Gentiles which were separated from God, and cut of and banished from all hope of salvation.

88 The foundation of God abideth sure.

WHen we see such turnings that they which seemed to be forwards in religion do give back and withdraw themselves from the kingdom of heaven: yet for all that we must not think that the Church is deminished. And although the number of them whō we thought to be faithful is by this means smaller: yet let us be assured that how soever the world go, there is a sure foundation, God will alway keep his church, and there shall always be some to call upon him, and to worship him: and this may be sufficient for us for as much as our salvation is so surely settled upon the grace of our God in that it hath pleased him to choose us before the world was made and so to account us among the number of his children.

89 We have no power in our selves to serve God.

EXperience teacheth us very evidently that we have such imbecility and weakness in our selves, that we are not able to continue in the service of God unless we have a greater strength then is to be found in our mortal nature: For such is our frailty that we are ready to fall at every step, and moreover the devil ceaseth not to assault us daily, which importeth that we could not be able to resist him unless we had an higher virtue. But God who seeth our imperfection, doth not at any time bring us out to combats but therwithall he giveth us sufficient strength to withstand them, and also our Lord Jesus Christ hath received all virtue & power to fortify those y ^t are his that they be not forsaken: and yet notwithstanding we must prepare our selves to an invincible courage if so be that we will go on with our vocation and calling: but they especially that must lead the way to other, (I mean the ministers of the word of God) they have need of this heavenly help, for Satan will more fiercely & more dāgerously bend his assault towards them, then towards any other.

90 God will try and prove our hearts.

WE must not think to serve God at our ease and rest, for he will try and prove what hearts we have to employ our selves to his will. And this is the cause why he letteth loose the bridle to the wicked & granteth peace and rest to the naughtye persons: and on the other side suffereth his children to be molested by them, and this is the matter that we are so often exercised and tried: but we have the remedy at hand, for the scripture showeth us that the grace of our Lord Jesus Christ shall be common unto us if so be, we embrace it and cast it not away through our negligence.

91 The word of God abideth forever.

IF we will prove our faith and obedience towards god, the truth of his word must thē reign over us, we must frame our lives thereafter, we must know y ^t it is an abiding and immortal truth not flitting nor changeable, it is not a temporal doctrine to serve for a season, but the mind of God was that it should be of force in these days, and unto the ende of the world, and that the world should sooner perish and heaven and earth decay then the authority of the law or of the prophets should be diminished: and therefore we must suffer our selves to be governed by the holy scripture, referring our selves thither without seeking wisdom in any other place.

92 It is not sufficient only to read the scripture.

THe scriptures are given unto us from above, not to the ende we might have them only in books and so lay them up as our treasure as many men do: neither yet are they given that we might simply and slightly read them, as though it were sufficient to read: either that by a superstitions opinion, the reading of them might be instead of worship and divine service, as the papists do, and as the Jews continually do on the Sabbath days: but they are given to this ende that they might be read with diligence, and with a mind desirous to find out those things which belong to true knowledge and true godliness.

93 The Scripture is profitable.

THere is nothing in the scriptures which may not serve to our learning and institution of our life: there is no vain or unprofitable thing contained in the oracles of god and therefore we must profit in the reading of the scripture unto piety and holiness of life. What soever is set down therein we must labor to learn it, for it were a reproach against the spirit of truth, if we should think he hath taught anything which were not material for us to know: secondly whatsoever is taught in the scriptures, let us know that it tendeth to the increase of godliness: For hereunto specially do they serve, as namely to erect the minds of men (being prepared unto patience and strengthened by consolations) unto the hope of eternal life, and to keep them in the meditation thereof.

94 The scripture is divinely inspired.

THe scripture calleth no man, but as is well agreeing either to his nature, his affections or his manners. It flattereth no man (although it give very honorable names and titles to the faithful) neither blameth it any body but upon just cause. For the scripture is divinely inspired and endited by the holy Ghost which is a teacher of all truth and a hater of lies.

With fear and reverence therefore, with care and diligence we should read the holy scriptures and hear the preaching of the Gospel: for therein doth God open his mouth to give us wisdom. And we must not imagine any carnal thing of God seeing he is a spirit: we must not resort to the preaching of his word and to the public prayers slacklye or for customs sake, or to avoid the danger of the law, as do the hypocrites, the superstitious and Idolaters: but to the end we may receive and learn wisdom of God through his grace and goodness, whereby we knowing him, may walk in his fear.

95 The scripture must be read with reverence.

THe readers of the scriptures must be searchers and not corrupters, wresters, dreamers, or superstitious murmurers. For the Scriptures do not require any searching, but that which is godly, humble and desirous to know and embrace one truth only: otherwise a man may find some which read the Scriptures but not to search out God's truth, but rather to hinder the same. Even soe, Herod inquired out the truth out of the scriptures concerning the place where Christ should be borne, not to the end he might worship him, but rather to destroy him. Also the Pharesies said not to Nicodemus behold what is writē in the scripture concerning christ: but they said search & look, for out of Gallilye riseth no Prophet. So in like manner wicked and ungodly men do search the scriptures to corrupt the same to their own destruction.

96 Faith in Christ.

IT is very necessary for Christians to know, first whereof faith in christ doth come: what we must believe concerning Christ, and in what, faith in Christ is to be continued and confirmed. Faith (the Apostle saith) cometh by hearing, and hearing by the word of God: Secondly, if so be faith cometh by hearing of the word of the Lord, and if it be our parte to abide in the same, and that we ought not to believe any other thing then the very same which is set before us by the word, whereby we conceive faith and believing in the which we abide: very foolish are they which at this day say they know not what to believe and what not, for if so be they were abiding in the word of the Lord they should know what to believe: but because they have already applied their ears and mind to human doctrine, it cometh to pass that they being ignorant of God's truth, are carried about with every wind of doctrine the which is forbidden by the holy ghost. Thirdly this also is manifest, in what Christian faith ought to be maintained and confirmed, when our savior Christ saith y ^t they which continue in his word are his true disciples. So that we must abide in that from which we have conceived our faith. We are begotten by the word of truth thorough faith, & by the same we are strengthened and confirmed.

97 Christ hath freed us from the law.

Our Lord Jesus Christ was sent to redeem them that were under the law, that we might receive the adoption of sons. He was moreover our peace when he shed his blood to wype out all our sins, to deliver us from all our debts, when he became a curse for us and was become subject to all reproach to cover all the faults which we had committed. And whereas God was our enemy (as also we on our partes were enemies to him) in Christ may we behold our agreement, and so likewise the atonement which was made and accomplished.

98 There is no change in God.

WHereas it pleased God to hide the witness of his Gospel for a season from the Gentilles, and afterward to have it preached throughout all the world, and choose such a fit time for it, as he had determined in his secrete Coun ••• : we must not say that he is chaungeable therefore: but we must learn to worship and reverence him in his providence with all humbleness, confessing that nothing proceedeth from him but most justly and most wisely, and that whatsoever he hath once determined, and whatsoever he doth, cannot be controlled.

99 The will of God must be our rule.

WE must not give our selves too much to our lusts, as by nature we are provoked thereunto, but always wait upon God, to see what his good will and pleasure is and with patience and quietness wait for the same, and although many things fall not out as we would have them, but we think to our foolish reason that God should have done other wise: yet must we bridle our selves, and show that obedience unto God, that his counsel may be a sufficient rule for us, remembering also that God hath his due time, and it is not for us to appoint him a time when he shall do what he hath to do, this authority and office of commanding is not in our hands, neither is it in us to know the times and seasons which the father hath put in his power.

100 Howe the way is opened for us to pray.

AS often as the goodness of God is witnessed unto us, and be promiseth us his grace although we be wretched sinners. As oft also as we hear that our sins were forgiven us by the death and passion of our Lord Jesus Christ, and that then payement was made for all our debts, and the obligation that was against us dispatched and rent in pieces, and God made at one with us. We have the way opened unto us to pray unto God, as also the Lord saith I will say unto them which were not my people, thou art my people and they shall say thou art my God: therefore so soon as our Lord GOD maketh us to taste his goodness, and promiseth us that even as he sent once, his only son unto us, so now he will accept us in his name: we need not doubt to come unto him, for it is as much as if he commanded us to pray, and the one hangeth upon the other.

101 The drift of the Scripture.

THe whole course of the scripture teacheth us, especially and above all things, that we should not doubt, but assure our selves and undoubtedly believe that God is merciful, loving and patient, that he is neither dissembler nor deceauer, but that he is faithful and true and keepeth his promise: yea and hath performed that he promised in delivering his only begotten son to death for our sins, that everyone that believeth in him might not perish, but have everlasting life. Here we cannot doubt, but GOD is pleased with us, that he loveth us in deed, that the hatred and wrath is taken away, seeing he suffered his son to die for us wretched sinners.

102 We are assured of the favor of God.

GReat cause have we to yield most heartye thanks unto our good God, forasmuch as it hath pleased him to deliver us from this monstrous doctrine of doubting, wherein we were noussed in the time of ignorance: so that we can now assure our selves that the holy ghost crieth & bringeth forth in our harts groninges that cannot be expressed. We are commanded in the gospel to behold, not our own good works, or our own perfection: but God the promiser and Christ the Mediator. Contrariwise, the Pope commandeth us to look, not only unto GOD the promiser, nor unto Christ our high priest: but unto our works & merits. Here on y ^e one side doubting and desperation must needs follow: but on the other side assurance of gods favor and joy of the spirit, if we cleave unto God who cannot lie. For as he promised so hath he delivered his son to death y ^e through his blood he might redeem us from our sins and from eternal death. In this case we cannot doubt unless we will utterly deny God.

103 The liberty of a true Christian.

A True Christian is the child of grace and remission of sins, because he is under no law, but is above the law, sin, death, and hell. And even as Christ is free from the grave, and Peter from the prison, so is a Christian free from the law. And such a respect there is between the justified conscience and the law, as is between Christ raised up from the grave, and the grave it self, and as is between Peter delivered from the prison, and the prison it self. And, like as Christ by his death and resurrection is dead to the grave, so that it hath now no power over him, nor is able any longer to hold him, but the stone being rolled away, the seals broken, and the keepers astonished, he riseth again, and goeth away without any let: and as Peter by his deliverance is freed from the prison, and goeth whither he will: even so the conscience by grace is delivered from the law, and so is everyone that is borne of the spirit.

104 The first point of a true Christian.

THE kingdom of Christ is not earthly, but a spiritual kingdom, by the power of the holy ghost reigning and flourishing in the hearts of men, and setting it self against the works of the Devil and of the world, and therefore looketh for no other thing in the world, but misery and trouble. Wherefore the first point of a true Christian is, so far as man's frailty can suffer, to renounce the world and the affections and pleasures thereof and with the comfort of God's mercy in Christ Jesus to arm himself with patience against all the mischiefs y ^t the Devil or the world can raise against him. A true professor of Christ & his gospel maketh this account before hand and looketh for no other, and because he knoweth y ^t life of a Christiā is a warfare upon the earth, he understandeth also that Christ's soldiers which will profess to fight under his banner may not in this life look for wealth, prosperity and quietness, especially whē he seeth the Devil, the world and the flesh ready prepared to overthrow him and to bring him to confusion. Whosoever therefore dallieth with the world, showeth himself more then half a traitor against Christ, much more they that for the world, revolte from Christ.

105 A note to know a true Christian.

THere is a most certain note, whereby the true children of God are known and discerned from the children of the world: if by the spirit of God they be regenerate unto innocence and holiness. For as GOD by his spirit consecrateth us for temples to himself, so by the same spirit he dwelleth in us: and so the sons of God are counted spiritual not in respect of a full and absolute perfection: but only for the newness of life begun in them, and because they have the spirit of God abiding in them, howsoever they feel some relics of the flesh remaining. The kingdom of the spirit is the abolishing of the flesh, and in whō the spirit of Christ reigneth not, they do not appertain unto Christ. They are not Christians that serve the flesh for by plucking him away from his spirit, they make him like to a dead image or carcass.

106 A true Christian is partly under the Law, and partly under grace.

A True Christian is divided into two times. In that he is flesh he is under the Law, in that he is spirit, he is under grace. Concupiscence, covetousness, ambition, pride and such like vices do always cleave to the flesh. Also ignorance, contempt of God, impaciency, murmuring and grudging against God, because he hindereth and breaketh of our counsels, our devises and enterprises, and because he spedilye punisheth not such as are wicked rebellious and contemptuous persons. &c.

Such manner of sins are rooted in the flesh of the faithful, wherefore if we behold nothing but the flesh: we shall abide always under the time of the Law, but these days must be shortened or no flesh shall be saved. The Law must have his time appointed wherein it must have his ende the time thereof is not perpetual but hath his end, which end is Christ but the time of grace is eternal. For Christ being dead, dieth no more. He is eternal, therefore the time of grace is also eternal.

107 The spirit of Christ, dwelleth in Christians.

WEE must always remember, that free remission of sins, cannot be separated from the spirit of regeneration: for y ^t were as much as for to rent Christ in pieces. Which thing if it be true, as indeed it is most true, then are the adversaries of the gospel void of the true sense of the holy Ghoste, when they charge us with arrogancy in that we dare acknowledge the spirit of Christ, dwelling in us.

For either we must deny Christ, or confess, that we are Christians by his spirit.

It is pitiful to consider their horrible falling from the word of God, forasmuch as they do not only boast themselves to be Christians without the spirit of God: but also scorn and scoff at the faith of others bring surely grounded upon the rock, but such is the philosophy of the Papists, the spirit is indifferently sometimes called the spirit of God the father, sometime of Christ, not only because all the fullness thereof is shedd upon Christ, as he is our mediator and head, that from thence might redound to everyone of us his portion: but also because the same spirit is common to the father and the son, who have one essence, and the same eternal Deity

108 Christians must be constant,

BY constancy and perseverance in faith, how many cruel persecutions soever are exercised against us, what grievous offenses soever are objected against us by them that fall: although the deceitful error of false Prophets do resist our faith, yet notwithstanding at the length we shall receive the salvation of our souls, which is the ende of our Faith.

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

Thus also Paul commandeth us to do, that we be not weary of well doing.

And in another place he saith, that no man is crowned except he strive lawfully. We must therefore bear all things with a bold mind and stout courage which the Lord shall lay upon us.

109 The duty of Christians.

IT is the parte of Christians so to live, so to behave themselves, and so to suffer all things, that Christ only may be the cause of the hatred and persecution which they suffer: and then this, is, and ought to be a comfort unto us, that if we suffer for Christ, then are we his, then shall we say with the Apostle Paul, We labor and are rebuked because we trust in the living God, which is the savior of all men, especially of those that believe. This is a great consolation and comfort, that how great soever the dangers be, if faith be present it is able to lift up a discouraged heart.

For he that only continueth to the ende, committing himself under the tuition and protection of the Lord He (I say) at length shall be safe, although he be delivered to the death and hated of all men. This safety and health is promised not by resisting but by suffering as the Lord doeth plainly declare. By your patience (saith he) possess your souls. The which containeth a wonderful consolation.

They with fight under princes, are doubtful of the victory, but Christ promiseth victory without all doubt, to them that fight to the ende. Let us not therefore fear or doubt to fight for the glory of the Lord, although the whole world rise against us, because an happy and prosperous ende is promised unto us of Jesus Christ the son of God, which is a faithful keeper of our salvation, if we continue.

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

IF We be Christians, then must appear in us the sign of our Communion with the death of Christ, whose fruit is that the flesh be crucified with all our concupiscences.

Howbeit we may not therefore count this communion as none, because (as yet) we do feel some relics of the flesh to live in us: But we are continually to study for the increase thereof, until we are come unto the mark. For it is well if our flesh be continually mortified, and we have well profited, when the flesh being subdued, hath yielded to the holy Spirit.

And there is another communion of the death of Christ, whereof the Apostle Paul speaketh in diverse places, and namely to the Corinthians as touching the bearing of the Cross, after which followeth the participation of eternal life.

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

Not as though the flesh were mortified in us in a moment: but because we must not reuolte, or go back in mortifying the flesh. For if we turn back unto our filthiness, we deny Christ, of whom we cannot be partakers, but by newness of life.

111 God is not the author of sin.

ALthough God giveth the first moving, power and strength in all manner of actions, which we must confess to be good as proceeding from him: and ordereth and disposeth all evil, which is a perverting of the good that cometh from God, and proceedeth from Satan and the corruption of man's nature, so that he cōuerteth the same always in the end to his glory, and the benefit of his elect, as we see in the persecution of the wicked and the infirmities of the godly: yet is he by no means to be charged as the author and cause of sin and evil. When it pleased the almighty to show forth his infinite power, wisdom & goodness in the creation of things visible and invisible, bodily and spiritually, it pleased him for the illustration and setting forth of the glory of his goodness, to ordain that evil should proceed out of the freewill of his reasonable creatures: And this his ordinance is good. For although evil be naught, and cursed be he that saith evil is good, yet that there should be evil (which is God's ordinance) it is excellent good. The excellency of goodness cannot so well appear and be known, as by the comparison of the contrary which is evil. Therefore it is perfect good that evil should be the manifestation of that which is good: we see that in all the creatures and works of the world, God hath ordained that his glory should shine in contraries: As to the intent that the beauty and glory of light should be seen and known to be such as it is, he hath ordained darkness. For if he had created light to be perpetual without any change of darkness, howe had it been possible for men, although living in the light to have known the excellencye of light, and so should God have been defrauded of the glory of so beautiful, profitable and comfortable a creature. Therefore even as by darkness, we learn howe to esteem light, and by bitter that which is sweet, and every other thing by his contrary: even so by the deformity of evil we are taught, how great is the excellent comeliness of y ^t which is good, and so the ordinance of God y ^t there should be evil is perfect good.

112 God cannot be accounted the cause of sin.

THat y ^e glory of gods mercy might appear in the salvation of his elect, and his justice in the condemnation of the reprobate, it was necessary that there should be evil, and so necessary that otherwise there should have been no matter for the mercy & justice of God to work upon: for if there should have been no sin nor evil, wherein then should the mercy of God have been seen in pardoning & forgiving sins, if there should have been no transgression, how should the glory of God's justice have shined in punishment? And thus it is evident y ^t god by no means may be counted y ^e author of evil, which he hath not created, made, or wrought, but ordained y ^t it should proceed from the freewill of his reasonable creatures for the illustration of his glory. Let us therefore tremble at his righteous judgments who doth all things according to the good pleasure of his will: and hath made the wicked man for the day of his wrath, and yet by no means is the cause of his wickedness. If any man be not satisfied with this answer, he may enter further, unto the immeasurable depth of God's judgment, into the which he may rather find an entrance, then a way out, except it be to his everlasting destruction for his horrible presumption.

113. Sin is not of God.

IN the beginning of all things god made man, not in such sort as he now is in, miserable, a bond slave of sin and death, but excellent, holy, just, and good: but through his own fault and transgression of gods laws, he fell into sin punishment, death, hell, and into the very power of the devil. And hereby it is manifest, that sin was neither created nor commanded by God, but forbidden, because god gave unto man a good and holy commandment, wherewith he forbadde him that fruit, which being eaten would bring sin, death and damnation, We must not now busily dispute, and curiously search why god gave this commandment of not eating unto man, when notwithstanding he was not ignorant of the event, or of that which would come to pass? or for what cause he gave the devil power to tempt and deceive man? Or wherefor God did not mightily keep man from falling? &c. For the holy Ghost by the mouth of Paul rejecteth such kind of questions and findeth great fault with them, & sharply reproveth and condemneth them. Wherefore the best and wisest way is to believe that God is just, and to confess that he willeth not that which is evil, much less doth evil.

114 The first step to the grace of God is to confess our sins.

THey are incurable who having n • feeling of their sins despise the grace of God. Therefore it is horrible blindness to be ignorant of our blindness, even as not to know our sickness, is almost a disease incurable. And as the first step to recover health is to acknowledge our infirmitye, even so the first step to the grace of God is, to know our ungodliness and ignorance. To this effect appertaineth that which S. John saith: If we confess our sins, he is faithful and just to forgive us our sins, and the blood of Jesus Christ his son shall cleanse us from all iniquity. In the very chosen and dear children of God, there surely is much sin: But it is taken away, it is not imputed, neither doth it remain: in the wicked only there remaineth sin and damnation: There is therefore a passing sin, and a remaining sin. To this effect pertaineth this saying, he that believeth in the son hath everlasting life, and he that obeyeth not the son shall not see life, but the wrath of God abideth on him. Let us therefore believe in the son of God, let us confess unto him our sins, that we being illuminated by him and absolved from our sins, may come at the last to that light which no man can attain unto.

115 Sin is not of God's creation in man, but of the devils procurement.

WHereas sin is in man's nature: it is not of God's putting in by creation, but by reason that Satan did spread his naughtiness further abroad at such time, as man was beguiled by his wiliness, to disapoint the benefyte of God. And thus it appeareth that the Devils became accursed of them selves, and that their being cruel, full of rebellion, full of lying and full of wickedness, came altogether of their turning away from their creator as the scripture teacheth us. Yet for all that they cease not to be always under y ^e hand of God. And therefore what a thing were this if we had not the knowledge thereof? For whē it is said y ^t y ^e devil is y ^e prince of this world it were inought to make us afraid, if so be we knew not that there is a bridle alofte which reineth him back, and hindereth him of doing that which he would. For if Satan's power were not limited, he would out of hand have his full fling at us: We know he desireth nothing but our destruction according also as he is our deadly enemy: so that he goeth about like a roaring lyon seeking to devour us. So then one of the necessariest articles that we have, is to know that the devil is held short, and that howsoever he play the cruel enemy against our salvation, yet can he do nothing further then is permitted him from above.

116 What ought to be considered, in original sin.

IN the consideration of original sin, the corruption of sin it self is first to be considered, the strength whereof is so great, that through the corruption thereof the image of God is destroyed in us, and instead of righteousness and holiness there is placed unrighteousness and uncleanness: secondly the guilt is to be considered, whereby God (if he would) might have counted them for sins unto death: but God was reconciled unto Adam, yet not in such wise notwithstanding that he took from him all sin and corruption, that afterward he should not be sinful, corrupt and mortal: for he left him in the same case of nature, wherein he was then set, but he was so reconciled unto God, that he doeth not follow his accusation, nor pursue his right, but rather doth not impute unto him his vices and corruption to condemnation. There remaineth then in Adam corruption, and floweth into us his children by corruption gotten by inheritance. The Lord saith Genesis 8. that the imagination of man's heart is evil, even from his youth. Who can make that clean (saith Job) which is conceived of unclean seed? Behold I was borne in iniquity (saith the Prophet) and in sin hath my mother conceived me. Euerlasting death, whereunto all men through sin remain subject, remaineth in the unfaithful: but from the believers it is taken away by the blessed seed.

117 Three degrees of faultiness in sin without the act.

THere are three degrees of faultiness in sin, although it come [ 1] not to the outward act. The first is a fleeting imagination or thought which a man conceaueth, by the beholding of anything: for thereupon someone toye or other will come into his head. Or else although he see nothing, yet notwithstanding his mind is so tickle unto evil, as it carrieth him hither and thither and maketh many fancies to run into his head: And without doubt the same is [ 2] a faultiness: but yet it is not imputed to the believers for sin. The seconde degree is, that upon the conceiving of such a fancy we be somewhat tickled, and feel that our will swayeth that way, and although there be no consent or agreeing unto it: yet notwithstanding there is some inward pricking to provoke us unto it. Now this is a wicked sin, and as it were already conceived: afterward followeth consent when we settle our will upon it, so as there is no lett in us, for the performaunce of the evil, but the want of occasion and opportunity: and this is the third degree, For then is the sin fully shaped in us, although [ 3] there be no outward deed at all.

118 The blasphemy of the Papists concerning sin.

THE Papists can say well enough, that if a man consent unto evil (that is to say if be lust after it in such wise as he would fain do it if occasion served) they grant that such a consent is a damnable sin. But if a man have any evil liking, so he consent not thoroughly to it, the Papists say, it is no sin at all, which is false: It is said, thou shalt love the Lord thy GOD, with all thy heart and with all thy strength. What is meant by mind and strength? God hath not limited the love that we owe unto him, that it should be only in our hearts and minds: but he saith, that our wit, reason, and understanding and all our strength, (that is to say, all our powers and abilities that we have in our nature,) must be also thoroughly applied thereunto. Now then, if a man conceive any evil, although he consent not to it, nor yield his affection fully thereunto: can he be said to love God with all his mind? No: if a man have never so little a piece of himself inclyning to corruption, although with all the rest he endeavor himself to accomplish the law: yet doeth he love GOD as he ought to do? No undoubtedly: for sin is nothing else but a transgressing of God's law: Therefore we may conclude, that all the vain thoughts which provoke us unto evil, are sin: and that we are guilty of them to God ward: unless he bear with us of his infinite goodness. But he forgiveth them to those that are his. Nevertheless it be hooueth them to acknowledge it for sin: and whosoever doth flatter himself, he doeth but provoke God's wrath and cover the mischief to his own damnation: For in the ende his hypocrisy must be discovered and made manifest to be punished with all the rest.

119 Sin doth bring death with it.

WHere sin reigneth: we shall find nothing but the wrath of God which bringeth with it death. Therefore it is only mercy which reconcileth us unto God, that therewithal we might be restored to life. God so loveth the world that he gave his only begotten son, that all that believe in him should not perish but have everlasting life. If any demand in whom this love is founded: the Apostle Paul answereth, that it is founded in the purpose of his will. Notw ^t standing this manner of speech seemeth to be contrary to many places of the scriptures, which place the first & principal foundation of God's love towards us in Christ, and do show that without him, we are displeasing and hateful unto God. But we must remember that the hidden & secret love, with which God hath loved us, because it springeth from his eternal purpose, is above all other causes: but that his grace which he would have to be made manifest unto us, and by which we have assurance of salvation, beginneth at the reconciliation made by Christ. For seeing we must needs grant that he hateth all sin and wickedness, howe can we assure our selves to be in his love and favor, until our sins are clean put away for the which he is justly angry with us? Thus y ^e blood of Christ must be the mean to make God favorable unto us, before we can have any manner of feeling of his fatherly love and clemency.

120 We must confess our sins unto God.

GOd it is alone whom we have and do offend, who knoweth our hearts, deeds and determinations, remitteth or punisheth sins, and hath given his son unto us, an high priest, and one eternal sacrifice. Therefore must we come to God the Father, through Christ, and that with the same words which he hath given us, teaching us to confess our sins, saying: Forgive us our trespasses as we forgive them that trespass against us. And after this sort may all the faithful in all their troubles, and at all times, and in every place confess themselves to God both secretly and openly. Secretly when ech man prayeth alone and confesseth his sins to God. Openly, when any man in the Church, together with the whole congregation prayeth and confesseth the same. And there are many examples in the holy Scriptures of those who confessed themselves unto God and not only craved, but also obtained of him forgiveness of their sins. But on y ^e contrary part, there are no examples of any which confessed themselves to Laye men or Priests: for this honor belongeth to GOD alone, which hath given us his son to be our high Priest, who heareth sufficiently the confession of all the faithful, so that there is no need to substitute any in his room to hear them. For who so ever with a true faith from the bottom of his heart, confesseth his sins in this manner, to God the Father, and to his son our only chief Priest Christ Jesus, craving his grace and mercy: they undoubtedly receive full remission of all their sins. If we confess our sins, saith S. John, he is merciful to forgive us our sins. Wherefore seeing it is thus, as by the truth it is confirmed, they then which confess their sins to God and to his son our Lord, have obtained full remission of the same, & so there is no need to use the Popish confession of the romish Synagogue.

121 Faith is the means whereby remission of sin is promised.

FOrasmuch as God hath promised remission of sins, to the repentant sinner, by no other means nor condition but only faith in christ: therefore excluding all other means & conditions of man's working, we say that what repenting sinner soever believeth in Christ, hath already to himself (and needeth not to seek to any priest) perpetual assurance of remission not for this time or that time only, but forever. For the promise saith not he that believeth in Christ, shall be pardoned this time, so he sin no more: neither doth say that the law is stayed or y ^e sentence repriued, but saith plainly that the law w ^t the condemnation thereof and sentence is condemned & shall never rise again to them that be in C. Jesus: and promiseth indeterminatly, without limitation forgiveness of sins to all that believe in his name And likewise in another place, the scripture speaking absolutelye saith, sin shall not have dominion over you. and addeth the reason why, saying, for ye are not under the law, but under grace. Adding this lesson withal (as it followeth in the same place) not that sinners should sin more therefore because they are under grace, but only that weak infirmity might be relieved, broken censciences conforted, and repenting sinners holpen from desperation, to the praise of God's glory: for as God forgiveth not sinners because they should sin: so neither doeth infirmity of falling diminish the grace of Christ, but rather illustrate the same as it is written, My power is made perfect through weakness, and again where sin abounded, the grace of God abounded much more.

122 Four things that concur in remission of sins

IN remission of sins these four things must concur and go together: the cause that worketh (which is the sacrifice of Christ's body) 2. the promise that offereth. 3. Faith that apprehendeth, and 4. the repenting sinner that receiveth. And although sins daily do grow, which daily provoke us to crave remission: yet as touching the cause that worketh remission of our daily sins, and the means which apprehendeth and applieth the said cause unto us, they remain always one and perpetual: besides which no other cause nor means is to be sought for of man.

So that to them that be repenting sinners and be in Christ Jesus, there is no law to condemn them, though they have deserved condemnation: but they are under a perpetual kingdom and a heaven full of grace and remission to cover their sins, and not to impute their iniquities through the promise of God in Christ Jesus our Lord. And therefore wicked and impious is the doctrine of them first w ^t seek any other cause of remission thē only the blood of our savior Jesus Christ. Secondly which assign any other means to apply the bloodshedding of Christ unto us, besides only faith. Thirdly and especially which so limit and restrain the eternal privilege of the passion of Christ, as though it served but only for sins done without and before Faith, and that the rest after Baptism committed, must be done away by confession, pardons and satisfactory deeds.

123 Popish satisfactions are not warranted by God's word.

THe faithful are not bound by the word of God to do that pēnaunce which the Papists call satisfaction. For there is one eternal satisfactiō, viz. a price reconciliation, & redemption from our sins, namely the death of Christ, whereby our offenses and punishmenes deserved for the same are clearly forgiven and wiped a way. And this is confirmed both by y ^e Prophets, by the writings of the Evangelists and Apostles, and chiefly by the Apostle Paul in diverse of his epistles. If therefore by our works and penance which we suffer, that is to say, if we attribute to our satisfaction, which consisteth in the correction of our body, as fasting prayer, alms and other like works, the remission of our sins, and the punishment due therefore, or if we suppose that by this satisfaction we satisfy and requit all those things for which we wer guilty before God, then truly this satisfaction is directly contrary, and striveth against the satisfaction of C. Or else must they say that P. in y ^e like case resoned not aright, when he said that if righteousness be by the Law, then C. died in vain. For even also after the same sort do we also reason saying: If we our selves can make satisfaction for our sins, what need then had Christ to dy? wherefore the true church of God, keepeth still that one eternal satisfaction, even the death of Christ, & herewith do all the faithful content them selves, judging their works, not to be so perfect or worthy, that by thē their sins should be forgiven, and that God by them should be satisfied & eternal life be purchased.

124 Sin doth possess our whole nature.

THe infection of sin is universally dispersed over our nature, and hath infected even the thoughts themselves so greatly that whē the Apostle Paul will set forth his damnable estate, he doth set it forth no otherwise, but that he did then follow the will & counsel of his thoughts We must therefore learned suspect our thoughts, if we will be advised by the Apostle, and not to imagine with the doctors of Roome, that our estate is good, so long as the will, (when it shall have wrestled) at length getteth out, not having wholly yielded nor flatlye fallen down. Thoughtes therefore running this way, after anything of our neighbors in so doing, make manifest declaration of their poison and corruption: which if they have no resistance, do carry us headlong through the broad way into destruction. If by grace they shall be stopped and resisted, in that grace, God is to be magnified: yet we in that our corruption, notwithstanding, are justly to be blamed and admonished, thereby to seek for more aide, in that parte of our thoughts: lease if that temptation should lie sore upon us, Satan should that way get entrance into our hearts.

125 The Godlye are joyful in affliction.

THe children of God do rejoice in the midst of trouble, knowing that it will bring upon them experience and trial of God's goodness in the ende. Christ is made unto them redemption from sin: whereas the ungodly (howsoever in prosperity they fleshly brag of their hope in GOD) yet when affliction cometh, they ar without all heart, comfort, or courage. For they know not (in deed) that Christ is made unto them redemptiō to deliver them from all that danger that cometh for sin, as well as from sin it self. This persuasion causeth the godly in all their afflictions and necessities whatsoever, to stay themselves in godly conversation, both towards GOD and man, with patience and assured hope of an happy ende: Whenas the ungodly either murmur against GOD, or else fall into someone evil dealing or other, thereby to purchase their deliverance, which is an assured testimony, that they do not look to have it from the Lord.

126 Afflictions come by the providence of GOD.

ALthough God doeth not by and by help his children when they are afflicted, yet doth he not forsake them: because by his infinite wisdom and mercy, he turneth those things to their salvation which seemed discommodities. And although the elect & reprobate are indifferently subject to the like evils, yet there is great difference because God instructing the faithful by afflictions, doth further them in y ^e mark of their salvation Whatsoever things happen to the godly, they are so tempered from above, that y ^e which the world thinketh to be hurtful, the issue declareth it to be profitable: there is no cause therefore why it should grieve us to be afflicted, except we take in ill parte, the election of the Lord, whereby we are fore ordained unto life: and except we be unwilling to represent in us the image of the son of GOD, whereby we are prepared unto celestial glory.

127 Afflictions come of God's determinate purpose

WHen God granteth Satan liberty to afflict the faithful, he doeth it not to pleasure him, neither is he moved of any favor that he beareth towards him: but because he hath ordained it in his own purpose. He was not moved by his suit nor persuaded by him to afflict and punish Job: but for as much as he was minded of his own good will to chastise him, therefore he granted his demand: yea even to spite Satan and to have the greater triumph against him in putting him to confusion, because he made full reckoning that Job should have cursed God to his face, that is, that he should have blasphemed him with open mouth when he felt afflictions to come upon him. If Satan had never uttered any word, nor made any such petition, yet God was minded to punish his servant, and he minded it for just cause, the which he hath disclosed unto us: and if the same were to us unknown, yet ought we to reverence the justice and counsel of God confessing that he is most righteous and impartial in all his doings.

128 Afflictions be the rods of God unto the just.

ALthough in the outward apparance of the world and sense of the flesh, the just and perfect do suffer in this world the like and more grievous afflictions then do the wicked, yet is their estate nothing so miserable: For they knowing that afflictions be the rods of God their Father, do ask deliverance and are assured to obtain the same. And thus on what side soever afflictions do co •• unto the just and perfect, (because they know that God is their defender and keeper) they are not afraid (as discouraged and desperate) but in all assurance they say with the prophet: The Lord is my light and my salvation whom then shall I fear? The Lord is the strength of my life, of whom then shall I be afraid: They know this same because of the infallible promise: call upon me in the day of trouble and I will deliver thee, and thou shalt glorify me. The Lord is near to all that call upon him: yea to all that call upon him in truth. Come unto me (saith our Savior) all ye that are weary and heavy laden and I will refresh you. Fear not little flock: for it is your fathers pleasure to give you the kingdom. And God is faithful (as the Apostle witnesseth) which will not suffer his to be tempted above their power, but will even give the issue with the temptation that they may be able to bear it. The wicked now cannot thus speak in deed: for although they think themselves most safe and sure, and make great account of their own strength: yet because they are hated of God he can well find them out, and bring their enterprises and counsels to nothing.

129 Afflictions come for diverse causes.

IT is most certain that all miseries take their original and beginning at sin: but yet God afflicteth his servants for diverse causes. For as he doeth not take vengeance on some men's sins in this world, but deferreth the punishments until another life that he may then use them with more severity: even so oftentimes he dealeth more hardly with his faithful servants, not because they have committed greater sins then other men, but to mortify in them the concupiscence of the flesh.

Yea sometime not respecting their sins, he only trieth their obedience, or else exerciseth their patience. Even as we see that the holy man Job was afflicted, that by his adversity, his godliness might be the better known. Wherefore there are two things to be noted, the first is that judgment doth oftentimes begin at the house of God: and that he over passing the wicked doth severely punish his servants, and doth more sharply scourge in correcting the vices of his church. The second is that there are diverse ends why he afflicteth men, for he suffered Stephen and other of his apostles to be cruelly tormented as if they had been wicked persons: whereby we may gather that in the punishments of men the causes of the same cannot be well discerned.

130. Patience overcometh affliction.

WHatsoeuer he be that suffereth the trouble that is laid upon him for Christ's sake may continue without yrkesomenes even to the last ende. We must not therefore call to mind how long we are afflicted, but we must have respect unto the ende. So run (saith the Apostle that ye may obtain.) Lift up your hands (saith the author to the Hebrews) that hange down, and your weak knees. Again let us run with patience the race that is set before us, looking unto Jesus Christ the author and finisher of our faith. What doth it profit a man to be painful in any business for a time, and then to faint and give over before he hath brought it unto good effect, doth he not loose all his labor and travail? What doth it profit the runner to run if he faint in the midst of his race, shall he have the game or reward? Not without cause therefore doth the scripture in so many places, exhort us to patience and perseverance. Let us not therefore be weak or feeble, but followers of them which through faith and patience inherit the promises, which is everlasting life after the travail and pain of this life.

131. The patience of the faithful is tried by afflictions.

BEsides the just punishment of the open and notorious sinner, there is also another cause wherewith God is moved to send among men misery, affliction and griefs of this world, as namely to try and prove such as be good and godly, that their virtues may more shine among men to the honor and glory of God. As silver and gold (saith Solomon) is tried by fire, so doth God prove and try the hearts of men. In this manner God proved his faithful servants, Abraham, Joseph, and Job, that by the trial of their constancy, their faith might be the more notable and famous, and both themselves more in faith confirmed, and God by them more glorified. When God cast upon Job all these miseries, which the scriptures mention, his unnatural wife & unkind friends with rash and uncharitable judgment, would needs persuade him that it was the anger of God and the just punishment of his sins that brought all these things upon him. But he staying himself upon the testimony of a good conscience, and the constancy of his faith assured himself of the good will of God, and therefore he took all patiently saying: The Lord hath given and the Lord hath taken away, even as it pleaseth the Lord so be it. In which words, we have to learn the ex • eeding comfort which the children of God take in the midst of troubles by the providence of God, which extendeth it self to all things, so that there is nothing so base or simple either without man, or within man, which he neglecteth or is ignorant of.

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

IF we judge according to our own fantasy, we shall think it impossible for us to be made alive by being dead & that death should be the means of our life, & furthermore y ^t we must be despised in the world and suffer vile reproaches if we will reign with Jesus Christ? and yet the spirit of God telleth us that it is most certain, and therefore will have us beat down all disputations, and not rest our selves upon our own thoughts and imaginations, for seeing God hath appointed it soe, if we will be his servants we must stay our selves upon his counsel, and suffer our selves to be guided by him. If we be dead with Jesus Christ (saith S. Paul) we also shall live with him. By the word death the Apostle meaneth not only the death of men when God taketh them from the earth: but that we must bear the mortification of Jesus Christ in our bodies, to the ende that his life may appear in us. For ye are dead (saith he in another place) & your life is hid with Christ in God, even as the life of trees is hid in the winter. The trees in the winter are dry they seem to be but dead wood without strength: but yet their strength showeth it self in the spring time. Even so the case standeth with the faithful: for while they are in this world, their life is shut up in hope. Now that which we hope for (as Saint Paul saith) is not seen, the eye of man cannot attain unto it. It followeth then, that in dying we must live, and living we must die, not only with one kind of death, but we must die daily, we must decay as touching the outward man, for sicknesses, poverty, afflictions and such like things are messengers of death which do, or ought to put us in mind, that our life is but a shadow, that it is nothing, and that therefore we should renounce the world, and utterly banish and reject all the lusts and vanities of the same.

133 All things must be forsaken for God's sake.

A Faithful man must always more esteem and love God and his kingdom, then his own life, body, wife, children, friends and kindred, and all things else which are in this world: so that whensoever God shall cal us away from these things, we must willingly leave all, and follow God, after the example of our father Abraham. For the Lord saith in his gospel, he that loveth father or mother more then me, is not worthy of me. And he that loveth son or daughter more thē me, is not worthy of me. Wherefore all mē must cast away the care of temporal things, & consider y ^t God in us, while we were sound and in health, provided sufficiently for us and ours. And that therefore now, when as he hath appointed to call us away from hence, he will not forsake our family (especially seeing he is a father of the widows and fatherless) but will provide for them some other way. Christ on the cross was content to have committed his mother unto John. So we also must commend unto God, & unto faithful men, those y ^t are committed to our charge, & ought to be no further careful for thē, but care for & think on things eternal

134 Tribulation bringeth forth patience.

IF we will show our selves to be the sons of God, then must our afflictions practice us in patience, & except they do so, y ^e work of god (thorough our corruptiō) is made void & of none effect. Aduersities hinder not the glory of the godly, because in bearing them patiently they feel the help of God which nourisheth and confirmeth their hope, therefore it is sure that they profit but ill which learn not patience: Neither doeth this let, that there are extant in the Scriptures certain complaints of the godly full of desperation, for God sometimes for a while, doeth so urge and repress those that are his, that scarcely they can breath or think upon consolation: but straightwaies he bringeth again to life those whom he had almost overwhelmed in the midst of death. So that is alway fulfilled in them which the Apostle saith, we are afflicted on every side, yet are we not in distress: in poverty but not overcome of poverty, we are persecuted, but not forsakē: cast down but we perish not. Patience cometh not of y ^e nature of tribulation, whereby we see some are provoked to murmur against god, yea evē to curse God: but whē as y ^e inward meekness which is infused by the spirit of god & cōsolatiō which is suggested by y ^e same spirit, hath succeeded in the place of stubbornenes & frowardness: tribulations are instruments to beget patience, which tribulation can procure nothing in the wicked and obstinate, but indignation and murmuring.

135 Patience is a great virtue.

THe greatest part of men will easily grant that patience is a great virtue, as it is in deed: and yet there be very few that know what it meaneth: whereby it may soon be gathered, that we be not very hasty to be patient, and to have the virtue that we esteem so much. God therefore perceiving such carelessness in men, hath in diverse places (& namely in patient Job) set before our eyes the thing that is so needful for us: for if we be not patient, our faith must needs vanish away, for it is not able to continue without the same. For the which cause it is, the will of God, that in the midst of the miseries of this world, we should always have a quiet heart, and be so well assured of his goodness, as the same may make us merry and contented, so that we may boast our selves against Satan, and against all our enemies. But howe were that possible if we did not look higher then the world, and considered not that although our estate be miserable in the opinion of the flesh: yet ought we to be contented with it seeing our God loveth us.

136 True patience what it is.

WE commonly say that a man is patient, although he have no point of true patience in him. For whosoever suffereth adversity, him do men call patient, but let us with all mark that to be patient, it behooveth us to moderate our sorrow. If there be any adversity it must be asswaged by considering that God ceaseth not to procure our welfare continually, and that we ought to be subject to him, and y ^t it is good reason he should govern us according to his good pleasure. Herein doth patience make it self to be known.

137 The providence of God encr ••• eth the patience of the godly.

BY gods only sufferance it is that Tyrantes persecute, that they spoil men of their goods, that they cast them into banishment into prison, and bands, and that they exercise all kind of cruelty against them. It is his will that men are afflicted with sickness, with poverty, with hunger and cold, with slander and reproach, and with all the misery that may befall in the life of man. But because the same Lord and God which as a just Judge sendeth all these things is also a most tender, loving and kind father: undoubtedly he will not suffer anything to happen unto us, but that which shall be profitable, and a furtherance to our salvation. Wherefore in all troubles and afflictions, (seem they at the first never so grievous and intolerable) the godly receive them, and abide in them not only with patience, but also with joy and gladness. For they persuade themselves (as truth is in deed) that God chasticeth every son y ^t he loveth and ••• rfo • with cheerfulness they rejoice in their afflictions knowing that tribulation bringeth forth patience, patience experience, experience hope, and hope confoundeth not, nor maketh ashamed. This comfort it was that made Job patiently to abide the loss of his goods, the spoil of his lands, and the miserable destruction of his children. The same comfort caused Joseph patientlye to abide bondage, imprisonment, slander, reproach and danger of his life, for he was certainly persuaded that nothing was done without the providence of his heavenly Father, which caused him to be resolved that it would fall out to the best in the ende.

138 The providence of God is a great secrete.

WHen we come unto God and talk of his works, we ought to consider y ^t they be too high secrets for our weak wit to reach unto, And it behooveth us to have the same persuasion as well of God's providence generally, as of the things y ^t belong to his spiritual kingdom. When we hear that God ordereth all things, and that there is not anything done in this world without his will: let us know that it is a secret which we ought to mark well. For although every man grant that God is sovereign Lord & governor: yet notwithstanding when we come to this point, that the things which we see to be so troublesome and out of order, cease not to be guided by the secret providence of god, who holdeth the stern above, & turneth things to such end as he thinketh good: we must reverently consider y ^t we be not able to mount up to so high a secret, and therefore honor God in the things we know not, until he reveal us y ^e things that (as yet) are hidden from us.

139 God's providence is over all.

WE might learn in all y ^t we see to confess the greatness of the Lord. Why doth not y ^e strength of his works make us to confess his power and all the delight we have in them, why doth it not make us acknowledge all his goodness to the children of men? The Prophet David saith, whē I behold the heavens which are the works of thy hands, the Moon and the stars which thou hast ordained: What is man (say I) that thou art mindful of him, or the son of man that thou so regardest him? Our savior Christ declareth, that when we see howe God feedeth the sparrows and clotheth the Lilies: We are a faithless people, except we see his providence over us to feed us, and to clothe us in all our necessities. And sure the truth is, except we see with such eyes the creatures of GOD, we are become creatures degenerate from that image, wherein we were first formed. If we see nothing in the heuens, but that they are light, and above our reach, the Horse and Mule see this as well as we.

If we see nothing in the earth, but a place to walk in, or to take our rest upon it: the beasts and fowls se this as well as we. If in our apparel we see nothing but pride of a goodly color. If in our meat and drink we know nothing but the pleasure and sweetness of the taste. If hearing seeing, smelling, tasting and such like, be all the delight we can find in the works of God: we have given our preeminence to the domme creatures which have these senses more exquisite then we, and we have turned the hearts of men, into the harts of beasts who with wisdom understanding, knowledge reason and prudence can do nothing. And the words of the Pr. are fulfilled in us: Man when he was in honor, had no understanding, he was compared to the brute beasts, and was made like unto them.

140 The providence of God

IN six days the creation of the world was finished, but the government thereof is perpetual, and God doth continually work in preserving and mantayning the order thereof, even as the Apostle teacheth saying: In him we live, move, and have our being. Therefore when we see the Sun rising, the course of the Moon and of the stars, the force of nature in seeds, and the increase of our bodies and of the bodies of brute beasts: We must then consider the providence of God, and the continual working of the Father and of the son. Neither doth he by his general providence only defend the nature, which he hath created, but doth order and frame every parte thereof: But especially he defendeth and preserveth the faithful, whom he hath taken into his protection.

141 Nothing cometh by fortune, but by God's providence

AS God of his inestimable goodness made the world, and all that therein is, for the benefitte and commodity of man, that he might use all the inferior creatures to God's glory: so doth the same Lord and maker by his almighty power and infinite wisdom continuethe same. My father still worketh (saith our savior Christ) and I work when thou hidest away thy face (saith y ^t P.) they ar troubled when thou takest away their breathe they die, and are turned to their dust. When thou lettest thy breath go forth they shall be made, & thou shalt renew the face of the earth. That which we call and esteem nature, is nothing but the very finger of God working in his creatures, much more the alteration of natural courses and things done extraordinarilye. wherefore whē rain falleth excessiuelie to hurt the earth, or hinder mankind, as it did in the time of Noah, or when the clouds be clean dried up, that there is no rain at all, as it fell out in the time of Ahab: It is moste evident to be the work of GOD, according to his justice punishing the breaking of his Law, and unthankfulness of his people. In like manner I might speak of the Earth and water, the Sun and Moon, with the residue of the stars, in all and every of which as it is the finger of GOD, that keepeth them in their natural order, so is it his power that doth alter and change them, and for causes to his wisdom known, bringeth out such effects as be sometimes rather hurtful, then beneficial unto men.

Therefore when we see infections, sicknesses or such like, we must look further then into the course of nature and understand that there is a GOD and an ouerruler of nature, that doth these things. This is not true only in those things that appertain to nature, but in those also that are done by the will of man, or as we say prophanelie by fortune or chance, where as in deed to speak truly there is neither fortune nor chance. That which we call fortune is nothing but the hand of God working by causes, and for causes which we know not.

Chaunce and fortune are God's devised by man and made by our ignorance of the true, almighty, and everlasting GOD.

42 God by his providence preserveth all

THose things which GOD made by his word, he governeth and preserveth with his everlasting providence as testifieth our Savior Christ and his Apostles in diverse places of the holy Scriptures: For in y ^e he is said to rest the 7. day from all his works, it is no otherwise to be understood, then that he ceased from the creation of the heaven & the earth, which we see, not that he left of to govern the same, and to preserve it. For he beareth up all things (as the Ap. saith) by his mighty word. The which thing ought to bring no small consolation to the minds of the godly, for so they learn to rest and stay themselves on God's providence, without the which not so much as one hair of their head, can perish. For he which feeleth by Faith, that all things depend upon God, he believeth also y ^t he falleth into the hands of God, when he forsaketh all things, and entereth into death.

143 The right considering of God's providence.

WHen God useth worldly means, and serveth his turn by men, as by instruments, he doeth it not to lessen or to diminishe his own authority, but contrariwise to show that he hath the guiding of them, and that if he do but command or hiss (as he saith by his Prophet: ) men must need go forward to execut his will, yea and the very Devils of hell are compelled unto it. And although they be unwilling, & that it is utterly against their intent: yet notwithstanding God driveth them by violent power to execute the things that he hath ordained in his providence. And so we see now after what sort we must consider God's providence: namely that he hath a care of the whole world, and watcheth over all his creatures, not only to forsee what may happen (as some fantastical personns imagine that God beholdeth the things as it were a far of which are here beneath and then provideth for them afterward but also (which is more) that nothing may be done which he hath not determined, so as his will is the rule of all things. And therefore it behooveth us to mind well the providence of God to the intent, that when any adversity cometh upon us, we may always have respect unto the first cause.

144 Nothing cometh but by God's Providence.

GOD hath not created the world to leave things in such sort that Fortune (as men term it) might govern all: but he intendeth to the maintaining of his creatures as he doth.

Therefore when we call GOD the maker of heaven and earth, We must not restrain it to one instant, but we must bear in mind that like as GOD hath framed the world so all power is still in him, and he disposeth things here beneath so as he hath a care of us, and the hairs of our head are numbered, yea, and he guideth our footesteppes, so as nothing cometh to pass, which is not foreappointed by his providence.

Besides him there is none set over the Worlde, nor none set over the earth, which beetokeneth that his creating of the world, and his governing of it, are things that go ioyntlye together. If we imagine that GOD governeth not all things, but that some things happen by chance or fortune, we do great injury unto God, to whom alone all praise and honor is due. It is moreover a cursed blasphemy if we should think that the devil could do anything without the license of god: for it is as much as if we should make the devil a parti-creator of the world. Let us learn therefore that there is an inseparable band between these two things: namely that God createth all things, and that he governeth all things.

145 The providence of God is not only general.

Our Savior Christ extendeth the careful providence of God to Sparrowes, and to the hairs of our head, to the ende no mā should think or imagine that it is only a general providence, as many do in these days, which as they dare not deny that the world is governed by the wisdom and power of God, so they think it an absurd thing to teach that God is occupied about all particular creatures, especially then of the meanest sort: And therefore they expound these words of Christ and other such like sentences of scripture, to be spoken by Hiperbole, that is, a manner of figurative speech passing all truth, thereby to signify: mean truth. But I would learn of such men what it is that saving the nature of his godhead may in this respect be spoken of him more then truth, seeing he is almighty, of infinite knowledge, and is present in all places. So much as they shall exempt from God's disposition in his creatures, so much shall they with dishonor of God pull from his almighty power and infinite wisdom. We may not think it is any disgracing • of the majesty of God, to draw the same his providence, to the preservation & direction even of his meanest creatures: for he worketh not as men do with labor and grief, or torment of mind: his very will is enough is do, or alter all things, as he seemeth best. And this is the greatest proof of his exceeding majesty that he seeth all things, that he disposeth and worketh all things, & that he directeth all his creatures to that ende, for which in the beginning he made them, and yet is the Lord always righteous and his judgments true.

146 The faithful are surely settled in gods providence.

THe godly when the heat of persecution riseth (to the end that they may not forsake their Lord and captain.) First they persuade thenselves (as truth is indeed) that affliction cometh not to them by chance or fortune, or by the malice of mē, but by y ^e certain knowledge & providence of that god which is by Christ their heavenly & merciful father, who neither cā do it for any evil unto thē, nor suffer thē to be further tempted, then by his grace they shall be able to bear. If a poor silly sparrow, as Christ assureth thē, falleth not to the ground without their father, y ^t is in heaven, they are persuaded that they are far more precious in the sight of god, thē all the sparrows in the world, and therefore that an hair shall not fall from their head without his will and pleasure. The example hereof evidently appeareth in Job, and in the Apostles of Christ. The deuel could • not vex Job, until it was granted him by God. Satan desired to sifte the Apostles as men use to sifte corn, but Christ prayde for them that their faith might not fail. Yea a legion of devils were not able to hurt a heard of hogs, but by the permission of Christ. This comfort never faileth, and when the faithful betake themselves to this defense, they may be truly said to rest under the shadow of the most highest. They which refuse persecution offered for Christ his sake, cannot be his true disciples, but show them selves to have been hypocrites and dissemblers.

147 The favor of God the only foundation of consolation.

EXcept God be gracious unto us, although all things look pleasantly upon us, yet no certain trust can be conceived. And on the contrary part his only favor is a sufficient solace in all sorrow, and a strong defense against all tempests of adversities. And hereunto appertain many testimonies of the scriptures where the Saints trusting to the only power of God, dare despise whatsoever thing cometh against them in this world. Though I should walk through the valley of the shadow of death I will fear no evil (saith the prophet) for thou art with me. In the Lord put I my trust, how say ye then to my soul fly to your mountain as a byrde? I will not (saith he) be afraid of ten thousand of people that should beset me round about. For there is no power under heaven or above heaven that can resist the arm of the Lord: therefore he being our defender no harm at all is to be feared.

148 The will of God is alway just, although we see not the reason thereof.

THe will of God (although the reason thereof be unknown unto us) is to be counted just. For the Lord hath his right takē from him if he be not at liberty to do with his creatures as he seemeth best. This seemeth hard to the ears of many. And there are also some who allege that God is put to great reproach if such liberty be given unto him, as though they with their disdainefulnes were better divines then the holy Ghost, who hath appointed this rule of humility to the faithful, y ^t they should wonder at the power of God, and not esteem it after their own judgment. The Apostle Paul represseth this arrogancy of striving with God in his Epistle to the Ro. by a most five similitude wherein he seemeth rather to have alluded unto Isaiah then Jeremiah. For nothing else is taught in Jeremiah, then that Israel is in the hand of the lord, so that for his sins he may break him in pieces as a potter may his earthen vessel. But Isaiah goeth higher saying, woe be to him y ^e gainesayeth his maker, namely to the pot that striveth with the potter: shall the clay say to the potter what makest thou? &c. And surely there is no cause why a mortal man should prefer himself before an earthen vessel, whē he compareth himself with God.

149 Through faith our sins are forgiven.

WHo soever believeth in Christ is not judged, that is to say, by the grace and mercy of God he is saved, the sentence of deserved condemnation also being taken away. So the Apostle saith: there is no condemnation to those that are in Christ Jesus. And whereas our savior Christ affirmeth that all the faithful are out of peril of death, we may thereby gather, howe necessary the certainty and stability of faith is to take away the trembling, and oppressing fear of conscience. He pronounceth, that there is no condemnation, so soon as we believe: and therefore if for faithes sake a man is not judged (as the truth it self plainly affirmeth) where is then indulgences and pardons? Where are the Romish satisfactions? And where is the feigned fire of purgatory, and such like human imaginations and devises? Surely they are vanished away and perished forever: For the truth hath said (which ought never to be forgotten) that who soever believeth in him hath everlasting life.

150 Of the true knowledge of God.

THere is but one God in essence or nature, which is the father of whom are all things and we in him. The same God is invisible and immartall. 1. Tim. 17. He is in all places, seeth all things, and filleth the heaven and the earth. He is almighty, infinite, and eternal: he is the maker and preserver of all things. He is only wise, gentle, just, true, merciful. The Lord, the Lord saith Moses is strong, merciful and gracious, flowe to anger, and aboundaunt in goodness and truth. In this divine essence, three persons do subsist, being truly distinguished from everlasting in their several properties the Father, the Son, and the holy Ghost. But the comforter, which is the holy Ghost, whom the Father will send in my name: he shall teach you all things, and bring all things to your remembrance, which I have told you Io. 14.26. These three persons are not three God's, but they are coeternal and coequal, distinct concerning their properties, and yet without any manner of inequality, being by nature so united together, that they be but one God, eternal, infinite and most perfect in it self.

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

AMongest the properties and persons which are in God, which is one, there is such distinction, that to the Father we must attribute the beginning of working and creating, we must hold him for the fountain and spring of all things. To the son we must attribute wisdom, counsel, & the government of things that are made. To the holy Ghost we must attribute the power and efficacy of working & executing. And although that the eternity of the Father, is also the eternity of the son, and of the holy Ghost: (for God could never be without his wisdom & power: and in the eternitye. there ought neither first nor last to be sought) yet is it not a vain thing nor superfluous to observe this order in the eternity, •• namely y ^t we set the Father first in order, and in the second place the son which cometh of him, & in the third place the holy ghost which proceedeth from them both For also the mind of everyone inclineth to consider first God, afterwards his wisdom which springeth from him, & finally his power, whereby he executeth the decrees and ordinances of his counsel. By this reason we say that the son cometh only of the Father, but that the holy ghost, is of the Father, & of the son together. Although thē that we cannot consider the wisdom of God, but as it proceedeth frō the father, & as it is engendered of him, yet we must take heed y ^t in this generatiō, we invent nothing temporal, carnal or human: but rather let us worship y ^e same beholding it by faith, & let us take heed frō searching further thē scriptures do teach us thereof: otherwise we should deserve to be blinded and punished for our over great curiosity.

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

AS the Sun that shineth hath three distinct things of which everyone differeth from another the globe, the light, and heat, and although everyone of these keep seueraly, their properties, yet is it but one sun, & is not divided into 3. suns: So in y ^e Deity the unity of essence is not takē away by y ^e distinction of persons & yet for all that, is there no confounding of persons nor chaunginge of one into another. The doctrine of the Trinity is everywhere certainly taught in the Prophets, but more plainly in the writings of the Evangelists and Apostles. For the Angel Gabryell speaketh unto Marie the mother of the Lord in these words, The holy Ghost shall come upon thee, and the power of the most highest shall ouershadowe thee, wherefor the holy thing also which shall be borne, shall be called the son of god. We have here truly y ^e Father which is the highest, the son of God which is borne of the Virgin, and the holy Ghost which ouershadoweth the virgin. At what time also Christ our Lord was baptized in the river Jordan of John the Baptist, John saw the holy Ghost coming down like a Dove and lighting upon him, and there was also a voice heard from heaven, saying: This is my dearly beloved son in whom I am well pleased. Furthermore Christ our Lord hath often and sundry ways taught that there is a holy Trinity, and lastly he commandeth all th • se that trust in him to be baptized in the name of the Father, and of the son, and of the holy Ghost. Wherefore seeing that in the holy scriptures, in the Trinity the unity of the Deity is plainly & clearly taught, it is mete that we do simply rest therein, & not curiously search nor lust after any further knowledge in this life, then which God hath revealed.

153 God's grace is the only stay and repayrer of all things.

WHen we have well considered howe brittle our life is, we must also mark howe we be repaired again by the grace of god, and specially howe we be sustained & upheld by the same: according also as these two pointes are matched together in the 104. Psalm. For it is said there, that as soon as God withdraweth his spirit & working, all goeth to decay, but the Prophet addeth also, y ^t if God spread forth his power, all is renewed in this world, and all things take their liuelinesse of him. And thus we see what we have to mark, as namely, y ^t when we know our selves to be weak and so subject unto death, as that we must run thither whether we will or no: we must also understand y ^t in this so great frailty, God holdeth us by the hand, so as we be maintained by his power and strengthened by his grace. But the chief point is that we should have an eye to the benefit and good grace which God hath given us above the order of nature in restoring us by his word as saith the Prophet Isaiah. All flesh is as grass, and all the glory of man is as the flower of grass, the grass withereth and the flower falleth away: whereas the word of the Lord endureth forever: yea not only to continue in heaven, but also to the ende that by it we may have everlasting life, and be redeemed out of the universal corruption of this earthly life, that God may dwell in us and make us partakers of his euerlastingnesse.

154 God is the creator of all things.

THe Lord by his eternal word hath made and created all things contained within the compass of heaven & earth, as Moses at large describeth Ge. 1. By the word of y ^e Lord (saith the Prophet) were the heavens made, & all the host of thē by y ^e breath of his mouth. The Lord herein hath shown his wisdom, power, & goodness, for by his infinite & most excellent works which make all men to wonder at them, we may in a manner judge, how wonderful y ^e wisdom power, & goodness of this workemaster is. The Lord hath not only created all things, but by his everlasting spirit preserveth & governeth thē. Who is like unto y ^e Lord our God, y ^t hath his dwelling on high, who abaseth himself to behold things in heavē & in earth? He hath established thē forever, he hath made an ordinance which shall not pass. All things y ^t the circuit of this world containeth, whether they be visible or invisible, all things (I say) were created of God for y ^e use of man as the Prophet David likewise witnesseth Ps. 8. and 23. and also the Apostle Paul. It is therefore meet that men be thankful unto God and keep in perfect memory y ^e creation, & never call it into doubt, forasmuch as the Sabbath was therefore ordained of God, that the memory of this benefit might be kept, against all adversaries that deny and despise the creation.

155 Of the fall of man.

GOd at the first created man after his own similitude & likeness, that is to say, righteous, virtuous, holy, just and good, but by his own fault he fell from y ^e grace which he received and so separated himself from God, insomuch that his nature became full of corruption, being blind in spirit, and deprived of all perfectness. As by one man sin entered into the world & death by sin: and so death went over all forasmuch as all mē have sinned. Man was created of God and made of two partes, the soul and the body, of which the body was made of the earth, but the soul which is spirit and life, was inspired by God, and thus was man made a living creature: who afterward, although having received a just law from God, and enjoying innumerable benefits at his hand, yet notwithstanding he was unthankful and disobedient unto his creator: because that hearing the words of the wicked spirit, he gave more credit unto them, then unto the words of God, and was brought unto this point, that unadvisedly eating of the fruit which was forbidden him, he made himself (which was before threatened unto him of God) subject unto sin, death and damnation.

156 The first means that man had to be delivered.

THE first means that man had to be delivered from this bondage of sin, death and other calamities, whereunto by transgression he was subject, was the law: which although it was not of power sufficient to acquit him: yet being thereby brought to the knowledge of his misery, he might learn to despair of his own strength and fly unto the refuge and anker hold of Faith: Before faith came we were kept under the Law, and shut up unto the faith which should afterward be revealed: Wherefore the Law was our Scholemaister to bring us unto Christ, that we might be made righteous by faith.

157 The second means.

THe Law being not able to acquit us from this corruption the celestial father because her loved the world hath restored us to righteousness by his son: namely by condemning sin in the flesh of Christ, & by cancelling the handwriting of ordinances that was against us, hath done away the giltinesse wherewith we were held bound before the Lord, and so are we absolved, that God might repute us just. For that, that was impossible unto the Law, (inasmuch as it was weak because of the flesh) God sending his own son in the similitude of sinful flesh, and for sin, condemned sin in the flesh.

He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. Greater love then this hath no man: When any man bestoweth his life for his friends. This love is sealed unto us. Matthew the 26.28.

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

Our Lord Jesus Christ before the foundation of the world was laid, was ordained and appointed to be the Savior of the world. In the beginning was the word, and the word was with God, and that word was God. In substance and nature (touching his divinity) he is coequal with GOD. And now glorify me thou Father with thine ownself, with the glory which I had with thee, before the world was made

There are two natures in Christ, a Dyuine and human, the propertye whereof do safely remain knit and joined in one person. He is our only Mediator and Advocate: neither is there salvation in any other: For amongst men there is given no other name under heaven, whereby we shall be saved.

He is our everlasting priest who by his one oblation of himself, hath satisfied for the sins of all those that by a lively faith take hold upon him. But now our high Priest hath obtained a more excellent office, inasmuch as he is the mediator of a better testament. He is a king, but his kingdom is not of this world, for if the kingdom of Christ were earthly, it would be unstable and transitory, but now since it is heavenly, it is certain that the same shall continue forever. The increase of his government, and peace shall have no end. He shall sit upon the throne of David, and upon his kingdom to order it, and to establish it with justice and with judgment from hencefoorthe even forever.

His dominion, is an everlasting dominion which shall never be taken away, and his kingdom shall never be destroyed.

159 Howe we ought to know and confess Christ.

WE may not think that a fleight knowledge and confession of Christ the son of God and Savior of the world is sufficient. For the Devils (as Saint James saith) do beeleeue, know and tremble: yea and y ^e Turks and infidels do after a manner acknowledge Christ. But we must know and confess Christ as Peter did saying: Thou art Christ the son of the living God. We must deeply pierce or enter into the whole course of the scripture, and earnestly consider by what titles Christ is called, and what he is indeed both in person and office. To confess that Jesus is Christ the son of GOD, is as much as to say, that we know confess and believe, that Jesus born of the blessed virgins, is the blessed seed and the true Messias promised by GOD, by the mouth of all his Prophets, and the eternal and only begotten son of GOD, that is according to his person very God and very man, and by his office the true Christ anointed of the holy Ghoste, King of Kings and Lord of Lord's the high priest, principal shephearde of our souls, the Master guider and teacher of his flock, our only Savior, redeemer, mediator, and intercessor, the head governor, ruler and defender of his Church. And we may not think that the eternal providence and wisdom of God woul • prepare so precious high and inestimable a means, as to send down his son to take the form of a servant upon him in this vale of misery, to work only some parte of our salvation: and so but in parte to execute the office of a savior. Wherefore we must assuredly know and confess, that Christ is all that is before spoken wholly and only without any parte attributed to other. For as Peter saith in the Acts of the Apostles, there is no other name given under heaven, whereby we shall be saved, but only the name of Christ Jesus.

160 Christ is the lively image of the Father.

FOrasmuch as men make themselves known by countenance and by word: even so God sendeth forth his voice unto us, by the voice of the prophets, and hath in the Sacraments (as it were) taken upon him a visible form, that we may know him according to our capacity: for as God by his nature is invisible, (for God is a spirit, so is he neither seen with corporal eyes, nor yet heard by these corporal and corruptible ears. Nevertheless he giveth unto his servants certain signs of his presence, and speaketh unto men, in such manner of speech, as may be understood. For so he appeared to the Prophets. Wherefore that which we read in Deuteronomy concerning the voice of GOD which the Israelites hear • is no otherwise to be understood, then that they heard the voice of an Angel, and not the proper voice of God.

But when Christ was made manifest in the flesh, we had after a sort in him a visible image of the invisible father He himself saying, He which seeth me, seeth my father also.

He therefore which doth not acknowledge God in his lively and express image, doth sufficiently thereby declare that he worshippeth no God at all, but a God of his own imagination. Therefore the Apostle saith that the Jews have a veil before their eyes, leasts they should behold the glory of God, in the face of Christ.

161 Why our Savior Christ came in the flesh.

WHen as God's just wrath against sin committed by our first parents, was so grievous that no creature in heaven & in earth, was able in any parte to appease the same, by the inestimable goodness of God, his only and dearelibeloued son became a sacrifice to appease his wrath and displeasure, and to reconcile us unto his Father, and by his death and passion procured for us reconciliation with his Father, remission of sin; righteousness before God; and eternal life in heaven. These be the fruits and benefittes that we have by Christ's coming in y ^e flesh. If the highness and excellency of the mean of our salvation, in parte or in all, could have otherwise been wrought: the wisdom of God would never have given his son to death to procure the same benefits for us. But that he might declare howe odious and displeasant sin was in the sight of God, he let us by this means understand, that the offense thereof could not be taken away, nor mankind to him be reconciled, but only by the blood of the immaculate lamb Christ Jesus his son. Good Christians therefore must assuredly persuade themselves, that they have reconciliation with God, remission of sin, justification before God, sanctification of the holy Ghost, and the heritage of eternal life, by the excellency and fullness of Christ's death and passion only: only (I say) and by nothing else. For (as it was said before) Christ is the only full and perfect mean of our salvation.

162 Faith in Christ the mean of our salvation.

THere is one only mean whereby the benefits of Christ's passion and victory are applied and do also redounde unto us, and that is only faith in Christ Jesus, and no other thing, which faith it pleaseth almighty God to accept for righteousness. And this righteousness it is which only standeth before God and none other, as we are plainly taught by the Scriptures and especially by the doctrine of S. Paul. Which righteousness thus rising of faith in Christ, the apostle calleth the righteousness of God, where he speaking of himself, utterly refuseth the other righteousness which is of the law, that he might be found in him, not having his own righteousness which is of the law, but the righteousness of Christ, which is of faith. Again the same Apostle writing of the Jews, which sought for righteousness and found it not: and also of the Gentiles which sought not for it, and yet found it, showeth the reason why: because (saith he) the one sought it as byworkes, and the law, & came not to it, who not knowing the righteousness of god & seeking to set up their own rightesonesse did not submit themselves to the righteousness which is of God: the other which were the Gentiles, and sought not for it, obtained righteousness, that righteousness which is of faith &c. Also in another place of the same epistle S. Paul writing of the righteousness which cometh of faith calleth it the righteousness of God in these words: whom God (saith he) hath set forth a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of the sins that are past &c. By which righteousness it is evident that the apostle meaneth the righteousness of faith which almighty God now reueileth and maketh manifest by preaching the gospel: but if we desire to see yet more plainly this righteousness of God how it is taken in S. Paul for the righteousness of faith, and therefore is called the righteousness of God, because it is imputed only of God to faith and not deserved of man: In the same his chapter unto the Romaines his words be manifest. The righteousness of God (saith he) is by faith of Jesus Christ, unto all and upon all that believe.

163 We are justified by the grace of God in Christ, and not by works.

NO works of the law can justify men, that is to say, in gods judgment acquit and discharge them, from sin, from accusation and damnation of the law, reconcile them unto God, and make them perfect righteous good and blessed. The grace of God alone in Christ Jesus doth these things, and therefore he that thinketh, believeth and teacheth otherwise, despiseth the grace of God, maketh Christ unprofitable, and therefore maketh also the whole doctrine of the Evangelists and Apostles void and of none effect. For the Apostle Paul teacheth plainly that no flesh shall be justified in the sight of God by the works of the law. For by the law cometh the knowledge of sin, but now without the law is the righteousness of God declared by faith in Jesus Christ. For all they that believe are justified freelye by grace through the redemption that is in Christ Jesus. Also in another place he saith, a man is not justified by the works of the law but by the faith of Jesus Christ. For in Christ our Lord, as in the true and living son of God, is enclosed fullness of grace and all heavenly treasures, the which he keepeth not unto himself alone, but according to his pleasure, and according to our necessity, he bestoweth them upon us, so that we shall not want at all any of those things which are requisite unto our righteousness, perfection and salvation. All power is given unto him in heaven and in earth. For the which cause he calleth all men unto him, and will heal all our infirmities.

164 Howe faith doth iustifye.

AS the passion of Christ serveth to none but such as do believe, so neither doth faith (as it is only a bare qualitye or action in man's mind) it self justify, unless it be directed to the body of Christ crucified, of whom it receiveth all his virtue. And therefore these two, fait • and Christ Jesus crucified must always jointly concur and go together. As for example, when the people of Israel were commanded of Moses to look up to the brazen serpent, neither could the serpent have help • them except they had looked up, no • yet their looking upward have profited them, unless they had directed their eyes upon the said Serpent set up for the same purpose for them to behold. So our faith in like case directed to the body of Jesus our Savior, is only the means whereby the merits of Christ are applied unto us, and we now justified before God, according to the doctrine of S. Paul, who in express words defining unto us, what this saith is, and howe it justifieth saith: If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that god raised him from death, thou shalt be saved &c. Besides this, what action •• quality so ever is in mā, either hope, charity or any other kind of faith and believing, be it never so true, except it apprehend the body of Christ the son of God, it serveth not to justification. And that is the cause why we • dde this word only to faith, and say: that faith only in Christ justifieth • s, to exclude all other actions, qualities, gifts, or works in man, from the cause of justifying, for as much as there is no other knowledge nor gift given of God to man, be it never soe excellent, that can stand before the judgment of God to justification or whereunto any promise of salvation is annexed: but only this faith loaking up to the brazen Serpent, that is, to the body of Christ Jesus crucified for us.

165 We cannot deserve grace by our works.

IF we will be true Christians, we must first acknowledge our selves by the law to be sinners, & that it is impossible for us to do any good work: For the law saith, we are evil, and therefore all that we think, speak or do, is against god. We cannot therefore deserve grace by our works, which if we go about to do, we double our offense: For seeing we are evil trees, we cannot but bring forth 〈◊〉 fruits, that is to say sins: F •• whatsoever is not of faith is sin. Wherefore he that would deser •• grace by works going before faith goeth about to please God with 〈◊〉 which is nothing else, but to 〈◊〉 sin upon sin, to mock God and to provoke his wrath. Secondly if we • will be saved, we must not seek salvation by works: For God hath sent his only begotten son into the world that we might live through him: he was crucified and died for us, and offered up our sins in 〈◊〉 own body. The law doth nothing else, but utter sin, terrify and humble, and by this means prepareth us unto justification, and driveth us to Christ. For God hath revealed unto us by his word, that he will be unto us a merciful father and without 〈◊〉 deserts (seeing we can deserve nothing) will freely give unto us remission of sins, righteousness, and 〈◊〉 everlasting for Christ his sons sake. For God giveth his gifts free • lie unto all men, and that is the praise and glory of his divinity.

166 Salvation cometh only by faith.

WHosoeuer studieth to be accepted with God and to be found righteous in his sight, let him learn diligently by the doctrine of S. Paul to make a difference and a separation, as far as from heaven and earth between the righteousness of works and righteousness of faith, & in any wise beware he bring no other means for his justification or remission of his sins, but only faith apprehending the body or person of Christ Jesus crucified. For as there is no way into the house but by the door, so is there no coming unto god but by christ alone, which is by faith. And as the mortal body without bodily susteinance cannot but perish: so y ^e spiritual soul of mā hath no other refreshing, but only by faith in the body and blood of Christ whereby to be saved. With this faith the Idolatrous Gentiles apprehended Jesus Christ & received thereby righteousness. Cornelius a baptized Romain so soon as he heard Peter preach Christ, received forthwith the holy Ghost. Zacchaeus received the person of Christ into his house & withal received salvation both to him & his whole household. What a sinner was Marie which had no less in he then seven Devils, and yet because she set her heart and affection upon that person, many sins were forgiven her. The right hand Thief, howe far was he from fulfilling of the law, and yet by faith entered he justified into Paradyse the same day with Christ. In like manner, although the poor Publican came to y ^e temple with less show of holiness after the law: yet went he home to his house more justified then the Pharisee with all his works, and all by reason of faith. The parable of the prodigal son that was lost: also of the lost grote & of the lost sheep which went astray and was found again: what do these declare but that which is lost by the law, to be recovered by faith and grace. And thus, as the passion of Christ is only the formal cause of our salvation: so is faith only the instrumental cause that maketh the merits of Christ auayleable unto us.

167 The Papists cannot be persuaded of free justification.

THe Papists cannot be persuaded that we become righteous through the mere favor of God in our Lord Jesus Christ: they cannot receive the doctrine of free justification whereby we are taught that GOD receiveth us of his own mere mercy, and that his accepting of us is not for any respect of our own works which are altogether sinful: but because it pleaseth him to wash us and cleanse us in the blood of his only Son, and to hold us, and acknowledge us for his children, notwithstanding that by nature there is nothing in us but wretchedness and cursedness. For what shall become of merits (say they) and of the good works wherein the salvation of men consisteth? And why do they stand vpō their merits & are so besotted w ^t them but only because they look not up to god? They dispute in their schools whether good works deserve recompense and wages: but it appeareth howe they fall a sleep upon this disputation and yet in the mean while God ceaseth not on his behalf to play the Judge, not in judging according to their laws, but in behaving himself according to his own majesty: that is to say, in finding out that thing in men which we cannot perceive. But if our virtues were godly in deed, that is to say such as might go for payment before God: then might we have some color to boast: but when we shall have prised them to the uttermost they shall be but smoke. Let men not therefore flatter their hearts in vanity, but consider (as the truth is) that no man shall be justified through his own virtues (seem they never so excellent) in the sight of God.

168 Faith doth justify three manner of ways.

FAith first doth justify the person in making him accepted, and the child of God by regeneration before he begin to do any good work. Secondly it justifieth a man from sin, in procuring remission and forgiveness for the same. Thirdly it justifieth the good deeds and works of man, not only in bringing forth good fruits, but also in making the same works to be good & acceptable in the sight of God which otherwise were impure and accursed in his sight. The office therefore of faith and works is diverse and must not be confounded. Faith first goeth before and regenerateth a man to God, and justifieth him in the sight of God, both in covering his evil deeds, and in making his good deeds acceptable to God, clyming up to heaven, and there wrestling with GOD and his judgment for righteousness, for salvation and for everlasting life. Works and charity follow faith and are exercised here upon the earth and glorieth only before men, but not before God, in showing forth obedience both to God and to man. Further then this, our good works do not reach, nor have anything to do in the judgment of God touching salvation. (I speak of our good works as S. Paul speaketh Rom. 7. ) as they be ours and imperfect. For else if our works could be perfect, according to the perfection of the law, and as Christ wrought them in the perfection of the flesh, that is, if we could perform them without any transgression: so might we live in them: but seeing the weakness of our flesh cannot attain thereto, it followeth that all glory of justifying is taken frō works and transferred unto faith.

169 The meaning of being justified by Faith.

IF Abraham had believed no more, but that there was a God in heaven: that would not have served to have justified him, for the Heathen do believe so much. Again, if Abraham had believed that god was judge of the world: that would not also have served his turn. But when as God said unto him, I am thy exceeding great reward, and I will be thy God and the God of thy seed after thee, and moreover in thee shall all Nations of the earth be blessed: by accepting such promises, wherein GOD acquainted himself with him, and witnessed to him that he took him for one of his household and as his own child, and became his Father: Abraham was justified by accepting that promise. For as soon as God offered him his goodness and grace, he believed the word, and received it: and then was he full sure of his salvation. To be justified therefore by faith, is not a confused opinion of believing that there is a GOD, but a holding of him for our Father and Savior, and that because he showeth himself to be so by his word, and also giveth us a good pledge and earnest penny of it in our Lord Jesus Christ insomuch that there he showeth himself to be joined and united with us, and that although we be wretched creatures and have nothing in us but all mischife, yet he faileth not to take us for his own, and to admit us into his favor: the reason whereof is, because our Lord Jesus Christ is the mean betwixt him and us Therefore when we have that promise, and rest wholly upon it, and doubt not but that God doeth and will show himself gracious to us unto the end, and therewithal call upon him, and resort only unto him, giving over this world, and continuing in the hope of the heavenly life: then be we sure that we have faith, and are justified: and that was the manner of our Father Abraham's believing: and without that, let us assure our selves, that there is no Christianity at all in us. For as S. Paul saith until we know what the Gospel is, we cannot call God our Father. We cannot call upon God except (saith he) we knew him and believed in him. And howe is it possible for us to know him till he be revealed unto us? Therefore faith must needs go before. And whereof cometh faith? Faith cometh by hearing saith S. Paul, wherefore we must be trained in the gospel or else we can have no faith.

170 Of free justification by faith without works.

WHen we say that we be justified by faith, it is not meant that there is any worthiness or desert in our faith, as who should say, that god were bound to us, and therefore receued us for it: but that because God hath shown himself merciful towards us, and promised to be our savior: we being first bereft of all trust in our virtues do come unto him by faith knowing well y ^t if be consider us in our selves, he must neds curse & abhor us, seeing then y ^t faith bringeth not anything on man's behalf, but receueth all things of God's mere and free goodness, there is no questioning what worthiness there is in us. For faith not only helpeth us to the attainment of our salvation, but also bringeth us all perfection. If GOD have respect to our works, woe will be unto us. Therefore he must be fain to turn away his countenance from the considering of our persons and to receive us alonely in our Lord Jesus Christ, or else (in his looking upon us) to mark nothing but our miseries, that he may be moved and provoked to mercy. So then, GOD hath a double respect in iustifiing us. The one is, that he beholdeth our miseries: for inasmuch as he seeth us so plunged in all confusion, he is moved to pity. Again to the intent he may no more be against us which are sinners, he must be fain to look upon our Lord Jesus Christ and upon his righteousness, that the same may do away all our offenses.

171 Of Freewill.

AS concerning Freewill, as it may peradventure in some case be admitted that men without the grace, may do some outward functions of the Law, and keep some outward obseruaunces or traditions: so as touching things spiritual and pertaining to salvation, the strength of man, being not regenerate by grace is so infirm and weak that he can perform nothing, neither in doing well, nor willing well. Who after he be regenerate by grace, may work and do well, but yet in such sort that still remaineth notwithstanding a great imperfection of flesh, and a perpetual resisting between the flesh and the spirit.

From this truth of doctrine, the Church of Roome doeth degenerate, which holdeth and affirmeth that men without grace may perform the obedience of the Law, and prepare them selves to receive grace by working, so that these works may be meritorious, and e congruo obtain grace. But as for the infirmity which still remaineth in nature that they nothing regard, nor once speak of.

172 The doctrine of freewill, is an arrogant doctrine

THe understanding and Freewil of man, not being regenerated, is so foully blotted and defaced in him, by his first transgression, & so wrapped in sin and wickedness: that even by nature he is carried head long unto all manner of evil, so as he is made very unfit and unapt to goodness. And then what liberty or freewill can be attributed to such a mā Saint Paul saith, The wisdom 〈◊〉 the flesh is enemy to God: For it is not subject to the Law of God, neither in deed can be. But whosoever is borne anewe by grace, through the operation of the holy. Ghoste, of him is this saying of Christ to be understood, whosoever committeth sin is the servant of sin. But if the son shall make you free, you shallbee free in deed. That is you are made free from sin, the Devil death and damnation, that freely & w ^t good will by the operation of the holy Ghoste, and not by compulsion, you might do that good thing which you do. And they which are so redeemed and endued with Christian liberty, they attribute not the good which they do, unto their own power and freewill: but to the grace of Christ, and to the holy Ghoste, which worketh the same in them. For our Savior Christ saith He that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing.

Saint Paul also saith, we are not sufficient of our selves to think anything as of our selves, but our sufficiency is of God

And in an another place he saith, what hast thou, that thou hast not received. If thou hast received it, why rejoicest thou as though thou hadst not received it? And again he saith, Unto you it is given for Christ, that not only ye should believe in him, but also suffer for his sake: and furthermore, it is God (saith he) which worketh in you both the will and the deed, even of his good pleasure.

173 The doctrine of Freewill is blasphemous.

THey do greatly err which do attribute unto men freewill, and the power to guide and govern themselves: they are also unthankful or at leastwise endeavor to bring all the world to unthankfulness, and are arrogant, when so much as in them lieth, they dispossess the holy Ghoste of his benefits & gifts, and attribute them unto men, Wherefore eschuing such doctrine as a deadly pestilence. Let us hearken unto sobrietye. The which we shall do, if with humbleness we acknowledge our selves to be the branches: and that we truly confess with Saint Paul, that we are not able of our selves, but our strength cometh of God. Let us not be proud and arrogant, but by humility of mind let us occupy our selves about our salvation &c.

174 We can neither attain virtue, not eschew vice by our Freewill.

WE cannot attain unto any virtue, nor yet tame and abolish such faults and vices as are condemned, by our freewill, nor by any ableness that is in us, but God must work in us, and we must be members of our Lord Jesus Christ. It is said, that we must live soberly righteously and godly. And how shall we do so? when the holy ghost shall rule in us, then shall we have these virtues. It is said, that we must fly drūkēnesse intemperancy, strife, debate, pride and such like. And how? having the spirit of meekness, of the fear of God, the spirit of wisdom and discretion, and all this was given to our Lord Jesus Christ, to the end he should make them that believe in him, partakers of it. Therefore seeing we are of nature intemperate, full of vanity, full of ambition and pride, given to unrighteousness deceit and wrong, let us come & submit our selves unto him that was appointed our head: & know that there is no other means for us to be kept in obedience to God and to live according to his will: unless we be united to the body of our Lord Jesus Christ, for then is the holy ghost poured vpō us, to strengthen us the better, for he is the fountain of all holiness, of all righteousness, and to be short of all perfection.

175 Opinion of freewill, is unthankfulness

SEing our nature is so corrupted y ^e as God himself saith, our heart is bent only to evil even from our youth how can any goodness proceed from us, as of our selves? how can we challenge power to fulfill God's law, & by our good doings to be reconciled unto him? Without me (saith Christ) you cā do nothing. And S Paul acknowledgeth that he is not able to think a good thought as of himself, but all his sufficiency is of God.

If Saint Paul doth so humbly acknowledge his weakness, why should we stand so proudly in our own conceits? We lost free will to love and embrace the commandments of god through the greatness of the sin of our first Father Adam: Wherefore men are unthankful and unkind unto y ^e grace of God, in attributing much unto needy and wounded nature. The first man (Adam) was so made, that nothing resisted his will, but after through freewill he sinned, We as many as descend from his stock, are caste down headlong into a necessity of sinning. If in the fall of Adam we lost freewill, to love and embrace the commandment of God: if we show our selves vnthanful to gods grace by attributing so much to our maimed and corrupt nature: if by Adams offense we be cast into a necessity of sinning: Let us as the Gospel teacheth us, cast away this confidence of our own power. Let us shake off this self liking hypocrisy, let us submit our selves under the mighty hand of God and acknowledge our own infirmity, & not kick at that doctrine of the gospel, y ^t layeth before us our own weakness, and teacheth us what need we have of the grace of God in Christ Jesus.

176. Our will is utterly blind, till God hath changed us.

IT is the power of the holy Ghost, through which we are drawn to the obedience of God, according as he hath chosen and adopted us for his children before the foundation of the world. Moreover the holy scripture showeth us, that we shall always be enemies unto God, until he have changed and renewed us. And this is the cause why Moses said unto the people, that God had not yet given them an understanding heart, and seeing eyes. And therefore to the end he might be obeyed, he saith: that he would give them a new heart, taking away the stony heart. The prophet Jeremiah in the 31. chap. and so likewise Ezekiel, and the apostle Paul, do agree in this that God giveth both to will and to perform. And in the first of John it is said, that they which believe, are not of the will of flesh nor blood: But renewed of God. Furthermore when the Apostle sp •• keth Ro. 3. of the will of man, such •• it is by nature, he decyfereth plainly enough that there is nothing but peruersitie and malice, as also in the 8. chap. he saith, that all our thoughts are enmities unto God. Also in his first chap. to the Eph. he showeth well that faith and regeneration proceeded from no other thing, then free electiō. And indeed it must needs be that God accomplish in us that which 〈◊〉 hath spoken by his prophet Isaiah: I appeared (saith he) unto them which sought me not. And this likewise 〈◊〉 the cause, why John the Baptist reproving the rudeness and hardness of his disciples: no man (saith he) 〈◊〉 receive anything, unless it be given him from above.

177 Man hath no free will to do good.

FOr as much as we are borne of the flesh, there is nothing in us but v • ter corruption, and we tend alwai •• toward the earth. Men may 〈◊〉 deed glory in their own wisdom and moreover think that they have a free choice and will of their own, to take the good and leave the evil: but those are but dreams. For it is certain that so long as we be let alone in our own nature, we tend evermore unto evil, and the Scripture also condemneth us of it saying that there is not any thought conceived in man's mind, but the same is lewd, and all our affections are enemies and rebellions against God. Wherefore let us not beguyle our selves any more with vain flatteries, but acknowledge our selves to be utterly marred in Adam, so as there is nothing but sinfulness in us.

Notwithstanding God prouydeth for that mischief when he toucheth us to the quick by his holy Spirit, and so purgeth our hearts as we desire to obey him, and although we be not so perfect as were requisite, yet we fight against our selves, and go forward still to goodness. And surely when God's spirit is as a bridle to us, to hold us back in his obedience, it is a sure token that God dwelleth in us, and governeth us 〈◊〉 his flock, and holdeth us for his children. For we cannot be counted Christians without this record, that God warranteth himself to be our father, and that his holy spirit is as a 〈◊〉 thereof.

178 We have no freewill to do good.

IF we have free will to guide our selves to Godward and to attain everlasting life: it would follow of necessity that first of all we should have faith, righteousness, and holiness. But the scripture condemneth us as blind wretches, and telleth us that we must not advance our selves so high, as to think to attain to God's secrets: but that we must confess our selves to be destitute of wit and reason. And thus it appeareth that the first lesson which we must learn whē we come to gods school is to become fools as S. Paul saith. And although the same seem strange unto us: yet must we pass that way: So that if we attend to be taught at God's hand, we must become fools: that is to say, we must acknowledge that there is not so much as one drop of reason or understanding in us, but that we be more destitute of it then the brute beasts. And therefore let us learn to humble our selves that God may reach us his hand. And let us understand that to comprehend gods secrets he must be fain to give us his holy spirit, and to enlighten our darkness: and for as much as we be too far to seek, he must show us what is for us to know, and we must not presume to have any knowledge, other then he giveth us.

179. Free will overthrown.

AS Christ our savior denieth men to be fit to believe, except they be drawn of God the father: so likewise he pronounceth that the grace of the spirit is effectual, by which men are drawn to believe of necessity. By these two members, the whole power of feewill is quite overthrown, of the which the papists so greatly dream. For if we come 〈◊〉 to Christ before the father draw us, (as the truth it self doth truly affirm) we have not so much in us, 〈◊〉 the beginning of faith, nor readin •• at all to obey. Moreover if all do come whom the father teacheth, he doth not only give a desire to believe, but also faith it self. Therefore in that we willingly obey, by the direction of God's holy spirit, it is a token of grace, and of our sealing: because God should not draw us if so be, he stretching 〈◊〉 his hand as it were, should leave o •• will in the midst in suspense. For he is properly said to draw us when he extendeth the power of his spirit to the full effect of faith.

180 Freewill and the law without grace can do nothing.

AS the matter & the instrument without y ^e form can do nothing • even so freewill & the commandment w ^t out grace, have no power to work. For what can either freewill & the commandment do, except they be holpen with grace both going before & following. For grace sendeth y ^e commandment as a messenger & minister to freewill: the commandment provoketh freewill, and stirreth it up, as out of a sleep to do good works, & leadeth it as a blind man by the hand, teaching him the way wherein to go: Which both if they be destitute of grace, can do nothing of themselves. And if they begin, yet they proceed not, neither do they perform or accomplish anything: and if they presume, it prospereth not, and is but labor lost. For where the commandment cometh either by mā or angel: and also where freewill is moved, provoked, & informed either by the motion of man or of angel: yet unless God's grace go withal preventing and following the same, what is it able to do? For when man was put in paradise, what auailed him the commandment which he heard? thou shalt eat of every tree in y ^e garden, but only of y ^e tree of knowledge of good & evil, thou shalt not eat, which commandment wrought not to his salvation, but to his condemnation: because grace y ^e saveth & helpeth was wanting, which he presuming unjustly vpō his strength despised Or what did the commandment 〈◊〉 the law given by Moses, profit 〈◊〉 people of Israel in the wilder •••• , which law they refused to obey: 〈◊〉 what profit wrought it to him whi •• presumed to follow the Lord of his own free will, and not of the Lord's calling, saying unto him: Lord I will follow thee whither soever thou g • est? By these and such like places of the holy scripture it is easily to be proved, that neither the law nor freewill have power to work of themselves unless they be holpen by God's grace preventing and following thē.

181. Free will is highly extolled of the papists.

IF there be any drop of good and right understanding in us, it is the special gift of the holy Ghost, and we cannot challenge the praise of it to our selves, except we will be traitors to God, in robbing him of that which belongeth unto him. Seeing it is so, what is further to be said of the freewill, which is so highly magnified amongst the Papists? For when they speak of freewill, they mean the reason that men have to be so wise, as to choose the good and to eschuse the evil. But on the contrary part God telleth that our heart is bent to evil, and that we have not so much as a good thought of our selves: until such time as he hath made us to profit in his school, we be all fools, yea even they that think themselves to be most wise. And so is all our foolish confidence beaten down, and men must be fain to understand, that until God have called them to his truth: they be void of all reason & wisdom, & there is no other mean to make us walk in the right way, then the utter bereaving of us of all our vain flatteringes.

182 Free will overthrown.

SO long as we are without Christ we bring forth no good fruit acceptable unto GOD, because we are not apt to do good, for without me (saith Christ) you can do nothing. In which words he speaketh most plainly against freewill, and against all human strength be it never so strong, and also utterly overthroweth the same. For as the branch being cut from the vine, bringeth forth no fruit, but withereth away even so man can do nothing at all to attain to righteousness and salvation, if so be through unbelief, he be separated frō Christ. Now although the Papists in word only do confess, that we can do nothing without Christ, yet notwithstanding they fain a certain power in us, which of it self is not sufficient to work, except it be holpen with the grace of God. For they will not abide that a man should be so empty and free frō power & strength to work that which is good, but that he may do somewhat of himself. But the words of our Savior Christ so plainly spoken cannot in such wise be coloured. Such therefore is the imagination of the Papists that they affirm, that without Christ we can do nothing, and yet notwithstanding being holpen by him, that we can do somewhat of our selves without his grace. But Christ pronounceth y ^e contrary, as y ^t we can do nothing of our selves, For the branch (saith he) cannot bring forth fruit of it self.

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

IN them that be chosen to life, first God's mercy and free grace, bringeth forth election: election worketh vocation or gods holy calling, which vocation thorough hearing, bringeth knowledge and faith of Christ, faith thorough promise obteyneth justification, justification through hope waiteth for glorification. Election is before time, vocation and faith cometh in time. Justification and glorification is without ende. Election depending upon God's free grace and will, excludeth all man's will, blind fortune, chance and all peraduentures. Vocation standing upon God's election, excludeth all man's wisdom, cunning, learning, intention, power and presumption. Faith in Christ proceeding by the gift of the holy ghost, and freely justifying man by God's promise, excludeth all other merits of men, all condition of deserving, and all works of the law, both God's law and man's law, withal other outward means whatsoever. Justification coming freely by grace, standeth sure by promise, without doubt, fear or wavering in this life. Glorification pertaining only to the life to come, by hope is looked for. Grace and mercy preventeth, election ordeineth, vocation prepareth and receiveth the word whereby cometh faith, faith justifieth and justification bringeth glory.

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

WHosoeuer will be certain of his election in God, let him look to his faith in Christ, which if he find in him to stand firm: be may be sure and nothing doubt, but y ^t he is one of the mumber of God's elect. Secondly they say faith and nothing else, is the only condition and means whereupon gods mercy, grace, election, vocation & all gods promises to salvation do stay, according to the words of the holy Ghost Col. 1. If ye abide in the faith. Thirdly this faith also is y ^e immediate next cause of our justification simply without any other condition annexed. For as the mercy of God his grace, election, vocation & other former causes do save & justify us upon condition if we believe in Christ: so this faith only in Christ without condition is the next & immediate cause, which by gods promise worketh our justification, according as it is written: believe in the Lord Jesus, and thou shalt be saved, thou and all thy whole house.

185 Election and vocation after purpose.

THe cause only of gods election, is his own free mercy: & the cause in some manner of our justification is our faith in Christ & nothing else. As for example, First concerning election if the question be asked why Abraham was chosen, and not Nathor, why was Jacob chosen and not Esau? Why was Moses elected, and Pharaoh hardened? Why David accepted and Saul refused, why few chosen and the most forsaken? It cannot be answered otherwise then thus: because it was so the good will of God. In like manner touching vocation and also faith, if the question be asked why this vocation and gift of faith was given to Cornelius the Gentile, & not to Tertullius y ^e Jew? Why to the poor & little ones of this world (of whom Christ speaketh: I thank thee father which hast hid this from the wise &c.) why to the simple unwise & outcastes in this world, of whom speaketh S. Paul saying, ye see your calling (my brethren) howe not many of you &c Why to the sinners & not to the just? Why the beggars by the high ways were called, and the bidden gestes excluded? We can go to no other cause but to gods purpose & election, & say with Christ our savior, yea father for so it was thy good pleasure. And so for iustificatiō likewise if the question be asked why the Publican was justified, and not the Pharisei? Why harlots & Publicans go before the Scribes & Pharisees in the kingdom why y ^e son of the free woman was received, & the bondwomans son being his elder rejected? Why Israel which so long sought for righteousness, found it not: and the Gentiles which sought not for it, found it? We have no other cause hereof to render, but to say with S. Paul, because they sought for it, by works of the law, & not by faith: which faith as it cometh not by man's will, but only by the free gift of God: so is it only the instrumental cause, whereunto y ^e promise of our salvation is annexed. According as we read: Therefore it is by faith, y ^t it might come by grace, and the promise might be sure to all the seed. Also in y ^e same chap. he saith that his faith is counted for righteousness which believeth in him that justifieth the ungodly.

186 Divers kinds of faith.

THere be many kinds of faith: as a man may believe everything that is true, yet not every truth doeth save, neither doeth the believing of every truth justify a man. He that believeth that God created all things of naught, believeth truly: he which believeth that God is a just god, y ^t he is omnipotent, y ^t he is merciful, y ^t he is true of promise: believeth well and holdeth the truth. So he that believeth y ^e God hath his election frō the beginning, & that he also is one of the same elect & predestinate hath a good belief and thinketh well: but yet this belief alone, except it be seasoned with another thing, will not serve to salvation: as it auayled not the Jews, which so sought of themselves, and yet think to this day to be only God's elect people. Only y ^e faith which availeth to salvation is that, whose object is the body and passion of Jesus Christ crucified. So that in the act of justifying, these two, faith & Christ, have a mutual relation, & must always concur together, faith as y ^e action which apprehendeth, and Christ as the object which is apprehended. For neither doth the passion of Christ save without faith, neither doth faith help, except it be in Christ.

187 No remission but in Christ.

WHosoeuer believeth to get the inheritance of heaven or remission of sin through works, he believeth not to get y ^e same for Christ's sake. And they that believe not that their sins are forgiven them, and that they shall be saved for Christ's sake, they believe not the gospel: For the Gospel saith, that we shall be saved for Christ's sake, and that our sins are forgiven us through him. He that beeleeueth not the Gospel, beeleeueth not GOD, whereby it followeth, that they which believe to be saved by their works, or to get remission of their sins by their own deeds believe not God, but recount him as a liar, and so utterly deny him to be God. If we believe to get the inheritance of heavē through good works, then we believe not to get it through the promise of God. For GOD hath said that we shall have the inheritance of heaven, and that our sins are forgiven us for his sons sake. He condemneth not good works, but he condemneth the false trust in any works, so all the works wherein a man putteth confidence, are therewith poisoned and become evil.

188 Of prayer to Saints, how it is repugnant to the Mediatorship and Aduocateship of Christ.

CHrist is the only reconciler, mediator, and atonement maker between God and us, and for that cause sitteth at the right hand of God, perpetually to appear before his face for us: Against the which article of Christ's incarnation, the teachers among the Papists do teache blasphemous doctrine of invocation of saints, that they are our mediators and reconcilers, that by their merits and prayers, we have access unto god and are for their sakes, heard, received, and accepted into the favor of God again, evidently displacing the son of God from the chief office of his eternal priesthood, and setting his creatures in his place and dygnitye, and that without any warrant of scripture, either by word or example. This doctrine is joined with two other detestable errors: first that they conceive of Christ, as of a dreadful GOD, and terrible judge and not as of a merciful Mediator, and therefore that we have need of other spokesmen, to make the way to him for us, though he himself moste graciously and mercifully crieth unto us, Come unto me all ye that travail and be heavy loden, and I will refresh you. And in sundry places commandeth us to pray unto God the Father in his name, assuring us that whatsoever we desire, it shall be granted us. And therefore do they show themselves to mistrust the credit of Christ. Secondly in this praying to Saints not without great danger of Idolatry, they attribute unto them divine power:

For in their praying to them, they imagine of them, that they be of universal knowledge and understanding not only what men speak, but also what they think in their hearts. Again they attribute unto them almighty power, as being able to work and bring to pass whatsoever is desired of them. And lastly, they show themselves to believe that they are more merciful and ready to hear sinners, then Christ himself, which is flat blasphemy.

189 False doctrine concerning invocation.

THe manner of the Papistical invocation, is not to God alone as they should do, but to dead men, saying that saints are to be called upon as Mediators of intercession, & Christ as the mediator of salvation? And affirm moreover, that Christ was a Mediator only in time of his passion: which is manifestly repugnant to the words of Saint Paul, Romaines 8. Where he speaking of the intercession of Christ, Who is (saith he) on the right hand of God, & maketh request also for us, &c. And if Christ be a Mediator of salvation, what needeth then any other intercession of the saints for other suits? For salvation being once had, what can we require more? Or what lacketh he more to be obtained of y ^e saints which is sure to be saved only by Christ? And yet in their catholic devotions, why do they teach us to pray to the blessed Virgin to save all them that glorify her &c. If salvation only belong unto Christ? Unless they study of purpose to seem contrary to thē selves. Hitherto also pertaineth the worshipping of relics, and the Idolatrous adoration of sacraments, as the outward sign for the thing signified contrary to the sense of the holy ghost. The profanation also of the Lord's supper, and false meriting by Masses.

190 Christ is the only intercessor with the Father.

THe faithful children of God are assured, and do receive this comfort, that our Lord Jesus Christ being now at the right hand of God in heaven, is gentle, willing, ready and able to help all those which put their trust in him. And therefore in all their necessities, they content themselves with the intercession of Christ and with his mediation And that chiefly seeing S. Paul saith, that there is one God, and one Mediator between God and man, even the man Christ Jesus, which gave himself for the redemption of all men.

And Saint John saith, If any man sin, we have an advocate with the Father Jesus Christ the righteous, and he is the reconciliation for our sins: and not for our only, but also for the sins of the whole world: tou • hing the intercession of our Lord Jesus Christ in heaven, we have the manifest and invincible testimonies of the holy scriptures, but as touching the intercession of Angels and of sanctes which are in heaven, we have no testimony thereof, and therefore the godly regard it not. They which beeleeue the word of God, in which we have taught us but one only intercessor Christ in heaven, they seek for none other intercessor there, because they have the same full and perfectlye in Christ. But they which do not believe nor acknowledge Christ, for their only and perfect intercessor & aduocat such infidels shall never be holpen w ^t any prayers of Angels or saints, if the case stood so that they did pray for them.

191 The Papists will have Christ to be in part a Savior.

THe Papists would weaken the ground of our Faith by a number of corrupt doctrines. As first that in part we have salvation and remission of sins by the merits of saints, for thus they pray: Graunte us O Christ by the blood of Thomas which he shed for thee, thither to go whither he is ascended. And to Saint George they pray thus. Let him save us from our sins, that we may rest with the blessed in heaven. And touching Saint Anne they say thus: O God, thou which wouldest S. Anne to become the mother of thy mother, grant we beseech thee, that by the meritts of the mother and the daughter, we may obtain the heavenly kingdom. Here are three. Saviors besides Christ, & in like manner do they acknowledge a thousand moe. Secondly they say, we have remission of sins and salvation, in part by our own merits and good doings. For thus writeth one of their champions: that the passion of Christ may be the 1. and principle cause of attaining grace, and opening the way to heaven, but it is never the whole cause, for y ^e ever there goeth w ^t Christ some merit of him y ^t receiveth grace. Furthermore what shall be said of pardons, of Pilgrimages, of Purgatory, of holy water, and a number of such like superstitious and false errors by which not without blasphemy, they match transitory things and vain devises of men, with the blood of Jesus Christ, the son of God our savior the most excellent price of our redemption expreslye contrary to the holy Ghost thus writing by S. Peter. Ye are not redeemed with trāsitory things as with gold or silver, but with the blood of that immaculat lamb Christ Jesus.

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

WHereas the doctrine of Christ is spiritual altogether, consisting wholly in spirit and verity, and requireth no outward thing to make a true Christian man, but only baptism which is the outward profession of Faithe, and receiving of the Lord's Supper: If the religion of the Church of Roome be examined, it will easily be found, wholly to consist in nothing else, but altogether in outward and ceremonial exercises: as outward confession, absolution at the priests hand, outward sacrifice of the mass, buying of pardons, purchasing of obites, externe worshipping of Images and relics, pilgrimage to this place or that: building of churches, founding of monasteries, outward works of the law, outward gestures, garments, coulors, choice of meats, difference of times and places, peculiar rites and obseruancies, set prayers and number of prayers prescribed, fasting of vigiles, keeping of holy days, coming to church, hearing of service, externe succession of Bishops, externe form and notes of the church &c. soe that by this religion, to make a true Christian and a good catholic, there is no working of the holy Ghost almost required.

193 Succession is nothing without the doctrine of the Apostles.

THe adversaries of the truth to the intent they might prove themselves to be the true church: they object the succession of Bishops for the space of many hundred years in the Apostolical sea: whereas their doctrine being compared with the doctrine of the Apostles, by the diversity and contrariety thereof will easily appear, to be the doctrine neither of the Apostles nor of any apostolical men. Succession (in deed) with continuance of Apostolical doctrine, ought to be of great authority, but without it nothing. The sons of Aaron had more allowable succession from Aaron, then the Bishops of Rome have from Peter, and yet because they brought strange fire into the temple of God, they were rejected and perished. Those which in y ^e church of God do imitate them, and contemning the truth delivered by God, desire strange doctrines, and bring into the church, the instruction of human ordinances, them doth Christ sharply reprove in his Gospel: saying, you cast away the commandments of God to establish your own ordinance. Annas and Caiaphas had full succession from Aaron, yet it were hard thereupon to conclude, that they had the right of y ^e true church, & christ and his apostles to be Scismatickes.

194 Succession proveth nothing.

THey greatly err which think, that anything may be proved by succession, whilst they leave out that which is of most force therein: that is, that if like as they have succeeded in the place of godly men, they have also succeeded them in the spirit of Christ in doctrine, in faith, grauitye godliness, humility, and patience.

The high priests and prelates, who in the time of Christ, did sit on Moses chair, could have derived the petigree of their succession from thē, selves evē to Aaron, but because their life and doctrine did not agree with the life and doctrine of Aaron, and other godly priests, their succession auayled nothing against Christ and his Apostles: neither were Christ and his Apostles false teachers, or disseuered from the true Church, because they were not able to prove their succession as the Pharesies could: For the word of God and the institution of Christ was sufficient for them. Wherefore since even we also now have on our side the words of God, and the institution of Christ there is no succession of Bishops that can prove us to be out of the true Church. The histories of Popes and other like Prelates which are written, yea even by their dear friends and defenders, do sufficiently testify, that almost all of them have obtained this dignity and place by most filthy means, by simony, wicked arts, violence, murders and traiterous conspiracies: Wherefore if it would please them a little more narrowely to consider hereof, they should find by better advise, there were no just cause to brag of their succession, but rather to burye the same in silence, seeing by it their evils and horrible filthiness is so clearly detected. But God hath done this, to the end the truth might be revealed, and the godly warned to gather them selves together under our head Christ, and into his true church.

195 The description of the invisible Church and visible.

THe church sometime in the scripture is taken for the whole number of the elect of God, that are and have been from the beginning of the world, in all places and ages even to this day. And this is that Church which is the pillar of truth. This is that church that never can abide in error. This is that church that by imputation of God's mercy, is the immaculate and undefiled spouse of Christ, but this Church is not alway seen. This is the invisible Church that is known to God alone, and is never certainly, truly, and for the whole revealed to man. For they by hypocrisy may seem members of this Church, which indeed are no partakers of it, as appeareth by the example of Judas. And contrariwise they to man's judgment, may seem not to be of this Church, which yet in God's appointment, are the certain members thereof, as evidently was shown in the example of Saint Paul. But the visible church that is discerned of man, and by outward tokens is known to the world, may in this manner be described. It is the multitude of all them, be they few or many, which being upon the face of the earth, and called by the word of the Gospel, do protest to believe in our savior Christ, looking for sanctification & salvation by him, & worshipping him according to his word. That it is the whole multitude of all believers, it is evident when Christ himself saith: go ye & preach y ^e gospel to all creatures. He excepteth none, & therefore the grace of God, & benefits of his church, are not tied to any one place: as to Rome, to Jerusalem, to Constantinople, or to any other place. That the number of this church, may be as well small as great, Christ himself teacheth saying: My flock is very small, And where two or three are gathered together in my name, there am I in y ^e midst of thē. Hereby we may learn, that y ^e argument of multitude or great mumber, is not always strong. For by it the doctrine of the prophets, the doctrine of Christ and of his Apostles might be rejected: which undoubtedly were but few in comparison of them that misliked and reproved it. That this multitude must be called by the word of the Gospel, S. Paul affirmeth Ro. 10. Faith (saith he) cometh by hearing and hearing by the word of god. And therefore did Christ send his Apostles to preach the gospel, that thereby men might be brought to the belief of the Church.

196 The Church may err

THe Church is clean, through the grace of God in Christ Jesus, and yet by her own nature, and through the manifold infirmities of the flesh, which she retayneth, even until this temporal death, she hath need to be washed and purged. For the which cause the daily prayeth. Forgeue us our trespasses as we forgive them that trespass against us. And Saint John saith, if we say we have not sin, we deceive our selves, and there is no truth in us. Wherefore being delivered from this flesh, we are made perfectly pure in y ^e life to come, & free from all blemish. But so long as the saints live here on this earth, clothed with their flesh they are subject to many infirmities. And therefore it is most certain by this reason that the church both may and doth err • although it cannot be moved, because she is grounded upon the true rock: and soe long as she heareth and followeth the voice of her true pastor, she erreth not.

197 The name of the Church abused by Wolves.

THe false prophets and enemies of the truth, do color and hide their hypocrisy, under this goodlye name and title of the holy Apostolical and Catholic Church, wherewith they seem gloriously to advance & set forward themselves: as though that all their doctrines, traditions and devises of new worship, proceeded not from themselves, but were established by the perpetual consent of the Church, and allowed by the sentence and interpretation of the best counsels, learned fathers & doctors: and yet being rightly and truly examined, it is nothing so. Consent of the Church (in deed) to true and godly Preachers, is not only a beautiful garment but also most necessary, that men may not fain and devise doctrines, opinions and phantasies of their own heads: but profess believe, and teach the consent of the true Catholic Church in y ^e doctrine that was first planted by god himself in Paradyse, and after renewed and continued by the Patriarchs and Prophets, and so published into the whole world by Christ himself and his Apostles. The sum whereof, is briefly contained in articles of our faith, teaching us y ^e inestimable goodness of Almighty God toward us, as well in making of the world, as in redeeming mankind by the incarnation and death of his son, &c. This faith and belief ought to be established and conserved, by the consent of the Catholic Church from the beginning. But it is of all Christian hearts to be lamented, that most wicked and ravening wolves, under this title of the Churches consent, do abuse the people of god, bring into y ^e church and maintain strang worshipping of God, and whatsoever they have newly devised without just warrant of y ^e holy scriptures and contrary to the manifest doctrine of the Prophets, Apostles, and ancient fathers of the primitive church. Yea and such they have been, y ^t have most cruelly persecuted God's good prophets and the doctrine that they have taught. For who persecuted Jeremiah and the other Prophets? Were they not those that said the Temple of the Lord, the Temple of the Lord? Shall the truth depart from the Priests? Were it not they that stroke Micah, & caused Jeremiah to be put in prison? Who were they that put Christ to death, and persecuted his Apostles? Do not the Evangelists and Acts of the Apostles declare? Doth not christ give his Disciples warning y ^t it should be so? These things (saith he) have I spoken unto you that you may not be offended. They shall excommunicate you out of their Synagogues, and all for my names sake.

198 What ministers ought to be in the Church.

IT is required of all those, that take upon them, the name of gods ministers, y ^t they have a desire and zeal to bring men unto God, & to follow the trace which God hath commanded all his to keep, y ^t is, that they win the world unto the obedience of him. Secondly besides their good zeal, they must also have a certainty of doctrine, so as he y ^t speaketh may not take anything vpō him, nor pass his bounds, but from hand to hand deliver the thing that is commanded him in such wise as Jesus Christ may always be heard, and suffered to speak, and all mouths else be stopped, saving only in way of hearkening, y ^t his doctrine may be known unto us.

199 The title of the ministry and duty.

THe ministers of the word, are called by the holy Ghost, the light of the world, the salt of the earth: They are called Pastors, and Shepheardes: they are called Husbandmen, Guides, Stewardes, and Messengers, besides many other excellent titles given them in the holy scriptures. Now if the minister be a light to the people, he must of necessity go and shine before them in knowledge and doctrine. If he be the salt, he must needs season. If he be a Pastor or Shephearde, he must needs feed. If he be an husbandman, he must needs have a care of the Lord's husbandry. If he be a Guide he must needs know the way himself, and open and declare it to other. If he be a Stewarde he must provide for the household. If he be a messenger, he must be able and willing to do his message: for it stands for the Lord's glory and credit, to have such Pastors, and such husbandmen such stewards, and messengers as have wisdom and knowledge. They that be wise (saith Daniel) shall shine as the brightness of the firmament, and they that turn many unto righteousness shall shine as the stars forever and ever. The wise and faithful steward that giveth meat to the household in due season, when his master cometh he shall be blessed, and made partaker of exceeding joy and glory. Take heed saith the Apostle to thyself and to learning continue therein, for in so doing thou shalt both save thyself and those that hear thee. God so blessed the preaching of his servant Jonah that thorough it, the Ninevites believed god humbled themselves, and forsook their former wicked ways. At one preaching of Peter there were wonn to the Lord about three thousand souls, Thus doth the Lord bless his own means and order, the minister by pure and faithful preaching, dischargeth his own soul, obteyneth peace in conscience, and so is blessed in this life, but shall be far more blessed in the life to come, when he hath finished his race, he shall receive an incorruptible crown of glory. The people also by this means are many ways blessed, they received knowledge, faith, and salvation: their eyes are opened, they are turned frō darkness to light, and from the power of Satan unto God. All these great and notable blessings do ensue the preaching of the word, and therefore required most necessarily in every minister.

200 A right image of a godly Pastor.

IT is the duty of all Pastors and ministers, to bear a Fatherly and motherly affection: not towards ravening wolves, but towards the poor sheep, miserably seduced and going astray, patiently bearing their faults and infirmities, instructing and restoring them with the spirit of meekness: For they cannot be brought into the right way again, by any other means: and by ouersharpe reproving and rebuking they are provoked to anger, or else to desperation, but not to repentance. Such is the nature and fruit of true and sound doctrine that when it is well taught and well understood, it joineth men's hearts together with a singular concord: but when men reject godly and sincere doctrine, and embrace errors, this unity and concord is soon broken.

201 The duty of the ministers.

THe Pastors and ministers of the Church must learn that they ought not to exempt themselves from charge and care, nor fly labor and travail, but they ought (as pillars) to sustain and bear the Church of God, as upon their shoulders and not be like unto the Pope which doeth oppress it, and doth devour the same as a ravening wolf with his like, as it is written, Matthew. 23. Secondly that they ought not to thrust in themselves.

Thirdely that they cannot by their industry and labor attain unto this honor, but GOD must make them apt and fit for the same: the which he doeth, when he openeth himself unto them by his word, and calleth them to this office, & endueth them with the wisdom of his spirit. A man can receive nothing, except it be given him from above. And we are not sufficient of our selves to think any thing as of our selves. Our Lord also doth well show it whē he saith unto his Disciples, that the harvest is great, but the laborers are few. He declareth the same also when he opened the understanding of his Disciples for to understand the Scriptures. And although the ministers of the word be (as it were) pillars of the Church, yet have they nothing whereupon to glory. For what hast thou, that thou hast not received? And what is Paul and Apollo but servants by whom ye have believed? But they have cause to humble themselves, seeing they could not prepare nor place themselves where they are, & should be void of power and might, without upholding any thing: except y ^e foundation did bear and uphold them, and that they did not bear and hold up the whole building and house.

202 What every minister ought to preach.

THe ministers are not bound to deliver the counsels of men, the traditions of the Fathers, the statutes of earthly princes, or the authority of mortal men: but as they are the servants of Jesus Christ Prince of all Princes, so are they bound only to preach his Gospel. The true Prophets never spake of themselves unto the people, but as they received warning from the Lord They had no authority to speak their own words, nor the words of any mortal man. The Apostles might not teach their own doctrine, but only that which they had received frō their Master, who enjoineth them to teach all things whatsoever he had commanded them: Go (saith he) and preach the gospel. The Apostle writing unto the Corinth. affirmeth that he received of the Lord that which he delivered unto them. Whereby we may see, all these teachers confuted, which stand upon the authority of men, which ad or diminish anything from the scriptures, which join their own fantasies and the traditions of men, with the holy pure and perfect word of God. The Law of God (saith the Prophet) is a perfect law converting souls. The Scripture saith Saint Paul is able to make the man of GOD absolute and perfect to all good works. He that hath a dream (saith GOD by Jeremiah) let him tell a dream, but he that hath my word, let him speak my word faithfully.

And what is the chaff to the wheat, (saith the Lord) Is not my word like a fire, and like an hammer that breaketh the stone? Our Savior in the Gospel speaketh against such teachers, saying: In vain they worship me, teaching the doctrine and precepts of men. Woe therefore will be to such sons of vanity, which preach not Christ, but themselves, and which do deface and weaken the authority of the holy scriptures.

203 The office of Ministers, and howe men ought to behave themselves towards them.

THE Office of Ministers is to watch over the flock of the lord to feed it, to preserve it in health and to keep it from diseases and hurt the which is done by doctrine, exhortations, reprehension, rebuking, comfort, prayers, administration of the sacraments, and by the example of a godly and uncorrupt life, as may be proved and known many ways, by the writings and examples of the Apostles. Furthermore it is necessary of all Christians to be known, howe they ought to behave themselves towards the ministers, and what they ought to think of them. Chieflye therefore in their function or calling, not their persons, but Christ that worketh by them is to be considered, Wherefore we must receive their doctrine (when they preach the word of God purely) even as the doctrine of Christ. For Christ saith in express words in the Gospel, he that heareth you, heareth me, and he that despiseth you, despiseth me. We must not look that Christ should come down from heaven again, and speak unto us, seeing he daily speaketh in his church by his ministers which preach the word of Christ. Also the ministers for their parts must behave themselves honestly, well and Christianlike, in doctrine life and conversation. They must not seek their own honor or gain, but the honor of Christ, and profit of his Church. They must not think that they cannot err, but must suffer themselves to be admonished, being neither stuborn, rash, nor proud. They must not attribute or give too much unto themselves, but must be lowlye, gentle, sage, painful and faithful,

204 The true duty of the ministers of the gospel.

THe true ministers of the gospel, must not only have a sweet and amiable voice to draw those to the flock which yealde themselves teachable, and suffer themselves to be taught: but they must also disclose and drive away the Wolves and the thieves: they must have a loud voice to cry out against all them that scatter the flock. This is the thing whereunto God's servants must employ themselves, if they purpose to execute their duty. They must not only be instructed to teache other, but be strong and constant to make it good, and to fight when question shall be to maintain the doctrine of truth, that it may remain safe and sound.

The Prophet Ezekiel compareth them to such as keep watch in a watch tower, and surely it is a charge, yea, and that a very mighty and heavy charge, while other men sleep, to watch and have a care of all the flock. The name and title also which the holy Ghost attributeth unto the ministers, showeth plainly what it is, that GOD calleth them unto, and what they ow to his Church, that mē may not think they shall be accounted faithful, & in the mean while give themselves to rest and sleep, and to follow the pleasures and lusts of the flesh. For God doeth not choose them, whom he placeth Shepherds in his Church, for any outward show, but he bindeth them to his people, for otherwise we cannot serve God, but by employing our selves to serve his whole flock: and the greatest honor that the ministers of his word can have, is to be diligent in serving all the faithful.

205 The calling of the Ministry.

THe calling of the ministry and preaching of the gospel, is no devise of any mortal man, but the ordinance of the living God. It was he that ordained Moses and the Prophets. The prophecy (saith Peter) came not in the old time by the will of man: but holy men of God spake as they were moved by the holy Ghost. The Lord Jesus himself, called appointed and sent forth into the world his apostles to preach the gospel. It is the holy Ghoste which ordeyneth faithful overseers to feed the Church of God. It is Christ also at this day which appointeth Pastors and teachers for the gathering together of his saints. The first preacher that ever was upon the earth was GOD himself, he preached to Adam in Paradise that comfortable Gospel, the seed of the woman, shall break the serpents head. After that he stirred up Noah and Lot, Moses and the Prophets: what shall be said of David, and Solomon, of the which the one was a moste victorious prince, and the other moste welthye, and yet have they gotten more glory and credit, by their doctrines and instructions, then by all their riches and triumphs. The first minister and preacher of the new testament was John the Baptist, Of whom Christ our Savior saith There was not a greater Prophet, among women's children. Christ himself also was a preacher of the Gospel, and witnesseth that he came into the world to that purpose. After him the Apostles also were sent into the world to the same end.

Seeing then that God himself and his son Jesus Christ have vouchsafed to preach the word, seeing so famous men as the Prophets and Apostles were ordained to this purpose: it must needs follow that the office of preaching is most famous worthy and excellent.

206 With what doctrine ministers must be furnished.

IF So be that the Ministers of Christ's Gospel will do their duties as they ought to do in the erecting and in the enlarging of Christ's kingdom by pure preaching of the word: they must not then stand upon trifles, upon curious and unprofitable questions: but they must labor to edify in all godliness. This grace of GOD which was shown at the coming of our Lord Jesus Christ is daily to be published and preached of them. For surely, it is a wonderful secret, that GOD should be manifested in the flesh, and that therewithal he should show us his heavenly glory, to the end that we might be united thereunto; and therefore if all the Ministers and Preachers of God's word, should never cease from showing forth the wisdom which GOD hath uttered in the person of his only son: the time assuredly should not be spent in vain.

Furthermore, whosoever will preach the gospel faithfully and profitablye, he must first of all and chiefly urge the doctrine of repentance. To repentance must be joined the doctrine of remission of sins, which belongeth only to them that repent, that are humbled and cast down, that feel in their conscience the torment of sin and condemnation, it doth not appertain to ignorant and senseless men, to hypocrites, infidels, athistes, iusticiaries, profane and carnal men, for these have nothing to do with the doctrine of remission of sins.

207 Diuersitie in gifts among the ministers.

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

They which have any measure of those gifts which the Lord requireth in his ministers, they must not quench the spirit, but use the means to increase their measure: if they be painful, careful, watchful, and faithful in their ministry, with a holy and pure affection, the Lord will bless them. To him that hath shall be given, we cannot at the first come to perfection. Apollos a learned doctor servant in the spirit, and mighty in the scriptures, yet was he ignorant in some things, and received instruction from Aquila and Priscilla.

Some have more then others, some have ten talents, some five, and some but one, yet let us always remember and let it never slip out of our minds, that the slothful and unprofitable servant, shall be cast into utter darkness, there shall be weeping and gnashing of teeth.

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

VNder the voice of the Gospel is comprehended the whole history of Jesus Christ in the flesh, and also the fruit and use of the same history. The story of Christ is briefly comprehended under his passion and resurrection, the use and ende whereof is that we should have repentance and remission of sins in his name.

And this doth Christ himself witness when as he said to his Apostles after his resurrection: thus it is written, and thus it behooved Christ to suffer, and to rise again the third day, and that repentance and remission of sins should be preached in his name, among all nations. To this agreeth the Apostle Peter when as he saith, with other the Apostles, to the Counsel and chief Priests. The God of our Fathers hath raised up Jesus whom ye slue, and hanged on a tree: him hath GOD lift up with his right hand to be a Prince and a Savior to give repentance unto Israel and remission of sins. By this we may see how the Gospel must be preached, the people must be taught what Christ hath done for them. The whole story of his Incarnation, conception, birth, sufferings, resurrection and ascension, must be oftentimes and effectually preached unto them, as they are set down by the Evangelists and Apostles: but yet this is not enough to show what Christ hath done, and to rehearse the story of his incarnatiō, but also y ^e minister must be careful to preach the ende, the use and fruit of the same: which is, that the people may repent, be turned unfeignedly unto God, and so by faith made partakers of remission of sins through Jesus Christ.

209 What repentance is.

REpentance is a true turning unto God, a changing of the outward and inward man, a dying to sin, a living to righteousness, and amendment of the whole life. He which is returned unto God, ought first necessarily to know and understand, how he fell from him, and to know what God is, how we fall from him, and how we ought to turn to him again. So that he which must repent, ought to know his own noughtines, and wickedness, and also by what means the same may be amended which is broken and spoiled: but these things can in no wise be done of any wretched sinner, unless they be drawn hereunto, and therein instructed by the spyrit and word of God, which they must also steadfastly believe. For these things are so necessarilye required, that unless God by grace, through his spirit open and draw the heart of the sinner, and by his word show us the perfect way, govern and keep us in the same, give us true faith whereby to quicken and justify us, unless (I say) he give us these, all repentance, how hard or grievous so ever it seem, is no true repentance. Example hereof may be taken of Judas, who repenting for his sins, confessed the same to the Priests in the temple saying: I have sinned in betraying the innocent blood: yea and he in this prate made satisfaction in that he threw the unrighteous price of blood into the temple. But this repentance did nothing at all profit him (although he had in it contrition, confession, and satisfaction) and because he lacked true faith, he dispayred and hanged himself. On the other side, the Lord looking back upon Peter (and the Cock crowing) he remembered his words, and believing them, departed from the wicked company, wept for his sins and amended his faults: and this his repentance was true and perfect. The prophet Jeremiah also confirmeth this doctrine, when he prayeth unto the Lord in his 31. chap. whereby it is evident that true repentance, and the sorrowing for our sins, must proceed from God, stirring up the same in us by faith, so as it must not be a repentance or sorrow, according to the world, but after the will of God.

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

THe filth and infection which defileth and corrupteth the person, is of the heart, and the principal care, we ought to have of our selves, is that we be pure and clean in our hearts and consciences, which thing we cannot attain unto but by faith and repentance. And we must beware that we resemble not the Scribes and Pharesies to whom our savior Christ objecteth their hypocrisy.

Furthermore (when calling us to repentance, God promiseth us, his holy spirit) we must understand, that repentance is not a work of man, but of God, who regenerateth us, and reneweth us by his holy spirit: as appeareth by the witness of Ezekiel, a new heart (saith the Lord) I will give you, & a new spirit will I put within you, &c. and so consequentlye it is not of our freewill that we repent, but of the only mercy of God, which will not the death of a sinner. The which also Jeremiah confesseth saying: O Lord I know that the way of man is not in himself: and therefore he prayeth on this wise, convert thou me, and I shall be converted. We may learn also in another place that the words of God are hidden from us, if the holy Ghost be not given us to instruct and sanctify us. Wherefore we must pray with David: Create in me (O Lord) a clean heart, and renew a right spirit within me. Finally seeing that in bidding us repent, God promiseth us the knowledge of his word: we may perceive who are the true repentantes and who are not: and likewise that they which make not account to repent, do not understand the word of God, although they make never so fair a show to the contrary.

211 Repentance is the gift of God.

MEn cannot have repentance of their own motion, and as they are self taught, but it is God that giveth it: and that of an especial goodness. I will not the death of a sinner (saith the Lord) but that he convert and live. And how is that possible? If we were able to turn our selves unto the Lord, it were a more excellent work then to create us, and experience it self doth sufficiently condemn us. It is moreover an undoubted doctrine throughout the whole scripture: For in every place, our Lord Jesus Christ giveth himself the praise of turning us, showing that he will soften our stony hearts, and make them bow to obey him, and it is his work not only to give us that we may, but that we will and desire to obey his commandments: and to be short, there is nothing that the faithful ought to do so much, as in this behalf to give God the glory, confessing that it is in him only to turn us, that it is he only that hath adopted us in such sort, that he must needs draw us by the grace of his holy spirit. The Lord must open our eyes and ears, also, before we can attain to this wonderful wisdom which is contained in the gospel, because the natural man understandeth not any part of y ^e secrets of God, & therefore it followeth that it is an especial gift of the holy ghost, when he lighteneth our hearts in the faith of his truth.

212 Howe we ought to repent.

THe true preparative to repentance is, to be pricked so nearly as we may feel the evil that is in us, & condemn our selves for it, we must learn to strain our selves, & to hold our selves as prisoners: & although the same fall out contrary to our desire: yet nevertheless we must go on still further, that God may win the upper hand of us. We must learn to hate our selves, to take displeasure against ourselves, and to be revenged of our own naughtiness, according as the Apostle saith. 2. Cor. 7. For repentance importeth that men should condemn thenselves, and take vengeance on themselves, when they see their whole life corrupted, and that they should use an holy anger against it. In steed of desiring to be revenged of our enemies, when they have done us any harm, we should be chafed and angry with our selves, yea and punish our selves for faults, when we cannot frame our selves unto the will of God. We should every man enter into his own conscience, acknowledge howe corrupt and damnable sinners we are of our selves, confess our sins, and when we have done so, let us enter from them and behold the great mercy of God.

213 The qualities of repentance.

ONe special quality of repentance is always to bring with it remission of sins: for where true repentance goeth before, there remission of sins must necessarily follow after, not that repentance deserveth remission of sins, but because where God worketh repentance, there he pardoneth sin because of his promise. When the wicked (saith the Lord) turneth away from his wickedness that he hath committed and doth that which is lawful and right, he shall save his soul a live. And again, let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him. Here we see, to whom forgiveness of sins, & the mercy of God belongeth: as namely to the penitent sinners, to those y ^t leave sin, & embrace godliness: to those that forsake their own ways and imaginations, and turn unto the Lord. And as for such as walk on in their own ways, and follow the delights of sin, without any sorrow, or purpose to leave them they have nothing to do with the mercy of God: and though Jesus Christ had suffered an hundred deaths (which could not be) yet shall no unpenitent sinner, have remission of sins by his death, nor any other benefits of his passion, for they belong only to his Church, and chosen people here upon the earth. He therefore, that is not of the church, he that is not grafted into Christ by faith, he that is not a member of his mystical body, can enjoy nothing by Christ's death. If a mā abide not in me (saith our Savior Christ) he is cast forth as a branch and withereth, and men gather them, and cast them into the fire, and they burn. We may read also in another place, howe God barreth all stubborn sinners from his mercy, and doth most terriblie shoot out against them. He that heareth the words of this curse and blesseth himself in his heart saying: I shall have peace although I walk according to the stubbornness of my own heart, thus adding drunkenness to thirst, the Lord will not be merciful unto him, but then the wrath of the Lord, and his jealousy shall smoke against that man, & every curse that is written in this book, shall light vpō him.

214 Of Sacraments, and what a Sacrament is.

THE Lord hath added unto the preaching of the Gospel most holy Sacraments, as namely, Baptism, and the supper of the Lord. The Sacraments are holy actions of the faithful in y ^e church of Christ, ordained by the Lord himself to be signs and seals of true doctrine, first doubtless bearing witness that we are received of God into grace, and into the couenaunte, and that he is our God, that he cleanseth us from our sins, regenerateth, and reneweth us, and adopteth or chooseth us as sons, and receiveth us unto the partaking and fellowship of all good things, which of us must be kept holy, and we must live godly and innocently before him. They are also testimonies that the true Messias (in times past promised unto the old Fathers from the beginning of the world:) is now exhibited or given of God unto the Church of Christ, I mean Christ our Lord, who truly gave his flesh and blood unto death to redeem us, & with his flesh & blood to nourish us, unto eternal life: that we again (as the Church by him redeemed) should keep in continual memory the death of our Lord, praise him, extol him and give thanks unto him. The Sacraments are also to admonish us of our duties, that we should lead our lives in true godliness & brotherly love, & hold that one religion with whose sacraments we are separated also frō all other religions.

215 A Sacrament consisteth of three partes.

SAcramentes do consist of three partes, the first is the outward sign, the seconde is the spiritual or inward grace, and the third part is the word of Christ's institutiō or promise which is (as it were) the life and soul of the Sacrament. Water in Baptism signifieth that as water naturally hath a property to wash and cleanse the filth from the body, so doth the grace of God, through Christ's blood, wash away the gilt and filthiness from our souls. As bread and wine, by natural effect nourisheth our bodies, and strengtheneth and comforteth our spirits: so doth the heavenly food of Chriestes body and blood, broken and shed for us upon the cross, nourish our souls and quicken our spirits to eternal life with GOD. In the old time the Sacraments and Ceremonies were profitable for the bodily nourishment, as the water gushing out of the rock Manna, and the Paschal lamb: but in our Sacraments, God smally or nothing considereth our bodies, but most principally and wholly, the relief, ease and comfort of our souls. Therefore as in the old Testament, so now much more in the Sacraments, is to be considered some spiritual and internal thing. to the understanding whereof, the likeness of the outward signs do lead us: as in Baptism our regeneration and new birth, and the washing away of our sins by the death and passion of Christ. In the Lord's supper the heavenly food of our souls, with the body that was broken, & his blood y ^t was shed upon the cross. Wherefore good Christians in receuing y ^e sacrament, must not have so much regard to the sign, as to the spiritual thing itself, for which y ^e outward token was ordained. For the efficacy of the Sacraments, doth not consist in the visible sign, but wholly in the working of the spirit of God, according as it is God's pleasure to work by means by him ordained without any derogation thereby to his glorious power.

216 The beginning of Sacraments, is from God.

THE Author and ordeyner of Sacraments, is none other but God himself, neither Patriarch nor Prophet, nor Father, nor the whole Church hath authority to ordain any Sacrament. The Sacraments are belonging to the worship of God, they are signs tokens and witnesses of God's will. And who can make us certain of God's will, but God himself? As also the Apostle teacheth in the first to the Corinth. And who can appoint gods worship, but God himself? According as he saith by his Prophet, In vain they worship me, teaching y ^e traditions of men. The sacraments were not so ordained by God, that afterward he would have no more care or regard of them, but he always worketh and bringeth to pass all things in the faithful which keep his ordinance, the which he hath promised in his word. Wherefore as the faithful hear the word of God, not as the word of any mortal man, but as proceeding from the mouth of the most highest: so also when they receive the sacraments at the hands of the Ministers, they acknowledge that this is the ordinance of GOD, and that he worketh in the believers, and therefore they receive and use the sacraments as at the very hand of God, unto whom they direct the eyes of their faith.

217. Why Sacraments were ordained.

THe first cause why it was christs pleasure to ordain sacraments in his Church, is partly our own infirmity and weakness, being dull and slow in the understanding of heavenly things, partly the great goodness and love of God, that would vouchsafe to attemper himself to our simple capacity, and to seek means by outward things to ease and help the same. Secondly that the sacrament might be to us a blessed exercise whereby we call to our remembrance the benefit of our redemption in Christ, and yield unto him moste hearty praise and thanks for the same, according as Christ teacheth us in the institution of his last supper. And as Saint Paul also saith in the first to the Corinthians.

Thirdly, that we by the use and practice thereof might be traded to the obedience of God's holy will and commandments though the things seem to our selves never so simple and mean: & also that thereby we might openly before God and the world protest and acknowledge that we are his people, and of the number of them that look to be saved, preserved, and defended by the benefit of Christ only So that the open use of the sacrament is a parte of that confession whereunto the Apostle Paul, Romans 10. attributeth salvation. An other cause & end of the Sacraments is, that they might be as hands and links of love unity and concord among our selves. For the which cause Saint Paul when he exhorted the Ephes. to unity and love, among other things he addeth, we have one faith one baptism. And again in another place: we are one body (saith he as many as be partakers of one life. Finally that by the sacraments as by blessed means the holy Ghoste working with them he might impart unto us and bestow vpō us his inestimable graces and benefits together with all the fruits of our redemption in Christ. For as his word is, so are his sacraments instruments and means, by the working of his holy spirit, to bring unto us the whole benefit of our salvation.

218 The right applying of Christ's sufferings and sacraments to our benefit.

WHeras it is said that the son of God was crucified, we must not only think that the same was done for the redemption of the world: but also everyone must on his own behalf join himself to Christ and conclude, it is for him y ^t he hath suffered: So whē we be baptized, as it is not for any one man alone, so is not the water sprincled upon all men in common: but every man is baptized severally in his own behalf, to the end that everyone of us may apply it particularly unto himself, to say that we be all members of our Lord Jesus Christ. Also when we receive the holy supper, every man taketh his own portion, to show us that our Lord Jesus Christ is communicated unto us, yea even to everyone of us. For when we once know y ^e the thing which was done for the redemption of the whole world, pertaineth to everyone of us seuerallye; it behooveth everyone of us to say also, on his behalf, that the son of God hath loved him so dearlie, that he hath given himself to death for him. And that therefore we be of all creatures the most miserable, if we accept not such a benefit when it is offered unto us. For it is a common doctrine in the holy scriptures, that GOD so loved the world, that he spared not his only son, but gave him to death for us: and also that our Lord Jesus Christ, at such time as we wer his deadly enemies, did confirm a marvelous love towards us, in that he offered himself in sacrifice to make atonement between God and us, and to do away all our sins, as they might no more come to accompt. This is the warrant of our salvation.

219 How many Sacraments there be, and first of Baptism.

THere be but two sacraments in y ^e Church of Christ, which be common to all men, and which Christ him self ordained for the faithful, Baptism and the supper of the Lord. Baptism is unto us an entrye into the church: for it witnesseth unto us that whereas we were before strangers from God, he doth now receive us in to his family. Baptism standeth in two pointes, first our Lord representeth unto us therein, the remission of our sins, secondly, our regeneration. The remission of sins, is a manner of washing, whereby our souls are cleansed from their filthiness even as the filth of our body is washed away with water. And because the beginning of our regeneration standeth in the mortification of our nature, & the end that we become new creatures through the spirit of God therefore the water is poured upon us, to signify that we are dead and buried, and that in such sort, that our rising again into a new life, is therewithal figured in that, that the pouring of water is but a thing of a very short continuance, and not ordained to drown us withal. The water doth not cleanse our souls, for that belongeth to the blood of Christ only which was shed that all our filthe might be wiped away, and that we might be counted pure and without spot even before God: y ^t which thing then taketh effect in us, when our consciences be sprincled therewith by gods holy spirit, but the sacrament doth testify and declare it unto us.

220 Fruitful doctrine concerning baptism

BAptisme is not only a sign • whereby we be consecrated Christians, but by faith and the operation of the holy Ghoste, we do put on Christ as a garment, that is, that we have him so fastened and appropriated to us, that he is ours, and we his and that he hideth and covereth our nakedness according as Saint Paul saith; As many as are baptized have put on Christ. Baptism is to Christians the fountain of life, whereby our sins are washed away. So saith Peter. Let everyone of you be baptized in the name of Jesus for the remission of sins. And Ananias unto S. Paul, Arise and be baptized and wash away thy sins, Yet do we not attribute the operation hereof to the water, or outward element, but to the might of God's word, and the power of the holy Ghoste working in us by Faith.

The Sacrament of Baptism is moreover, as it were the womb of the church of Christ, where we are new borne, and become of the children of wrath, the children of God, and prepared by this our second birthe to enter into the kingdom of God.

Unless you be borne again (saith Christ) by water and the holy Ghoste, you cannot enter into the kingdom of heaven.

And Saint Paul saith, Not by the works of righteousness, which we had done, but according to his mercy he saved us by the washing of the new birth, and the renewing of the holy Ghost. Furthermore, not only we, but our seed also hath by Baptism the benefit of salvation, and therefore do we defend the baptising of infants against the wicked heresy of the Anabaptists,

221 The grace of regeneration figured in Baptism.

FOrasmuch as we be rude, GOD is not contented only to witness to us by his gospel, that we be washed and made clean, in the blood of our Lord Jesus Christ: but also he hath given us a figure thereof, so that whē we be baptized, it is as much as if God had shown before our eyes, that we of our selves bring nothing to him but utter filthiness, and that it is his office to wash us and make us clean. Howbeit the said washing consisteth not in the visible water: For it were impossible that our souls should be cleansed, by an earthly and corruptible element. Yet notwithstanding because of our infirmity, it is requisite for us to begin at the water, that we may be lifted up higher. For the sign that is offered to our eyes, serveth to lead us to the holy Ghost, to the ende we may know, how it is from him, that the power of baptism doth proceed. The manner of grace of the holy Ghost, which is obtained for us in being baptized, is the grace of regeneration, and renewment. Regeneration (or new birth) importeth that we be borne again, not that we come new again out of our mothers wombs: but that God maketh us new creatures, by vouchsafing to print his Image in us. For what bring we with us, in that we be the children of Adam but all cursedness? and therefore God must be fain to change us. And to the end we may know that there is nothing in us but naughtiness, that we be utterly untoward, that the thing which we call reason is but stark folly, and that thing which is termed freewill, is but a cursed slavery unto sin: to the intent we may know all this to condemn it, it is said, that we must be (as it were) new again, quite and clean changed.

222 When baptism was ordained.

BAptisme was ordained of Christ before the time of his resurrection, then, when he sent his disciples into the whole world to preach the Gospel. For John together with the preaching of the Gospel, began to baptize: and he baptized with water, unto repentance and forgiveness of sins, and the Apostles afterward did baptize no otherwise. Wherefore there is but one baptism, as the holy scriptures do bear witness, neither was Christ baptized with any other baptism then ours, and we also are baptized with Christ with no other baptism then the baptism of Christ. Wherefore Christ after his resurrection, did not so much ordain, as repair baptism, and shown the manner of it unto his disciples, as namely that they must baptize, and howe they must baptize. Go ye into all the world (saith he unto his disciples) and preach the Gospel to every creature, he that shall believe, and be baptized, shall be saved, and he that will not believe shall be damned. And again, all power (saith the Lord) is given unto me in heaven and earth. Go therefore and teach all nations, baptizing them in the name of the father, the son, and the holy ghost, teaching them to observe all things whatsoever I have commanded you.

223 Papistical untruths, concerning baptism.

THe doctrine of the Church of Rome is, that baptism doth confer grace and wash away our sins, even by the very washing only of the water, though there be no good motion of faith or belief, in the heart of him that is baptized. For thus they say, that besides the giving of the outward sign, there is no good motion inwardlye required of him which receiveth it. What shall be further said of the profane & wicked abusing of Christ's sacrament to the baptizing of belles, the curing of sicknesses, and the driving away of spirits and devils by the water thereof? This is most certain, that in using this one outward sacrament of Christ by water, they practiced five or six of their own ordinance, without any warrant of God's word at all: (as their salt spittle, breathing anointing of the breast, anointing of the shoulders and crown of the head,) blasphemously attributing unto every of them the like effects, that in truth do belong to the mighty and most gracious working of the holy Ghost, through the merits of Christ our savior, and not to the devises and fantasies of man.

224 Why we are baptized: and eat the supper.

WHen the scripture speaketh unto us of Baptism, and of the supper of our Lord Jesus Christ, it showeth us that it is not in vain, that we are baptized with water. For because God hath appointed that sign, and will have us to use it: he will surely make it auayleable, it shall be a good witness to us, that we shall be washed and cleansed from our spots and filthiness by the blood of his son, and shall be renewed by the virtue of his holy spirit, and that by that means also the naughtiness of our flesh and nature shall be killed in us. For he is the author of it, his promise is joined thereunto, and it is he only that can bind himself unto us And so standeth the case also in the Lord's supper. For seeing that the mind of our Lord Jesus Christ is, that we should keep it in remembrance of him, and to be certified and assured that he is our meat and drink: we must not come to the table, barely to eat bread, and drink wine, but to show forth the death, and to be partakers of the life of our Lord Jesus Christ, to be fostered and fed with his very substance, and to feel that we are made partakers of his life. Thus doth the Lord work by the virtue of his holy spirit in these signs which he hath appointed, to the end they should be effectual and pithy instruments.

225 Of the Lord's supper.

THe supper of the Lord is a testimony unto us, that god will nourish and refresh us with food, even as a good master of an house studieth to sustain, and feed such as be of his household. It is a reverend and blessed memorial of the death of Christ, in celebrating whereof, we show our selves thankful for his great inestimable benefits towards us, according to these words, do this in remembrance of me It is also (as it were) a cognizance or badge of our religion, whereby we be separated and distinct, from Turks, Jews, and all other infidels, and by the use thereof confess before God and the world, that we are of the number of them, that look to be saved by the death of Christ. And therefore saith S. Paul: Ye cannot drink of the cup of the Lord, & of the cup of devils. Our Lord ordained his Sacrament to put us in assurance that by the disstribution of his body and blood, our souls are nourished in the hope of life everlasting. His body is represēted unto us by the bread, & his blood by the wine, to signify that what property the bread hath towards our bodies, that is, to feed and sustain thē in this transitory life, the self same property also his body hath touching our souls, that is, to nourish them spiritually. And in like manner as y ^e wine doth strengthen, comfort and rejoice the heart of man: even so his blood is our full joy, comfort and spiritual strength.

226 How the true body of Christ must be received.

Our Lord Jesus Christ whē he gave in his supper, the bread & the cup unto his disciples, commanding them to eat and to drink he said: This is my body, this is my blood &c. For it is an usual thing to give unto the sacramental signs, the names of those things which they do signify. As in this sacrament, y ^e bread and wine are the signs of the body & blood of Christ, and therefore Christ nameth them his body & blood. The like also is to be said of baptism, circūcisiō, y ^e passover, & other sacrifices. And they are thus called, to the ende we should not depend upon the signs, that is, on the bread, or on the wine, but being by these visible signs put in mind of things invisible, we might lift up our mind unto heaven to the things signified, that is, to the body of Christ which was given for us, and to his blood which was shed for us. Now the body and blood of Christ, we receive spirituallye by faith, so as outwardly with our bodily mouth we eat and drink the bread and the wine, and inwardly with the mouth of our soul, that is to say, by faith, we receive the body and blood of Christ. For like as with our mouth, we receive meats to sustain our body: soe likewise by faith in Christ, is his body and blood which he offered upon the cross, made meat unto us, to eternal life. For the body of Christ which was given for us, and his blood that was shed for our sins, is our life, or life is thereby purchased to us, and these do we receive by faith, so as thereby Christ doth live in us, and we in him. In the supper of our Lord Jesus Christ therefore, we do not eat bread, and drink wine only, but his body and blood also: but yet (as it was said before) spiritually by faith, so as the presence of Christ in this supper, is spiritual, as the eating thereof is also spiritual.

227 Howe the body and blood of Christ is truly received.

THe body and blood of Christ, is not carnal meat and drink for our bodies, but spiritual meat and drink for our souls, and for that cause the Apostle saith that the old Fathers did eat of the same spiritual meat, & drink of the same spiritual drink. And yet it must needs be confessed that this spiritual meat is profitable, not to y ^e soul only but to the body also. For Christ died for preservation both of soul and body. But this benefit of nourishment, is not first received of the body, and through it passeth into the soul, for that were monstrous, but being first received of the soul, it profiteth the body. For as Christ saith, That which entereth into the bodily mouth defileth not the man, but that which cometh out of the mouth from the corrupt heart and mind. So contrariwise, not that good thing that entereth by the body, doth profit the soul, but that which entereth first by the soul, and is received by it, profiteth also the body. For the body and blood of Christ being indeed, the true food of life, (when it is spiritually eaten by the soul, thorough the operation of the holy Ghost) maketh us apt to resurrection, and in due time transformeth our mortal bodies, to the likeness of his glorious body. If the spirit of him that raised Christ from the dead, dwell in us, he that raised Christ from the dead, shall also quicken our mortal bodies, because that his spirit, through Christ dwelleth in us. Furthermore as the body is said to eat when it receiveth that sustenance wherewith y ^e hunger thereof is stayde and satisfied, and as it is said to drink, when it receiveth that liquor wherewith the thirst is quenched: even so our soul is said to eat and to drink, when it receiveth that heavenly & blessed food of Christ Jesus crucified, wherewith the hungry and thirsty appetite thereof, that is, the vehement desire of the favor of God and salvation, is fully satisfied and appeased.

228 The right use and meaning of the Lord's supper.

WHen we see the bread and the wine in the Lord's supper, we know that they be creatures, whereof we have been wont to take nourishment and sustenance for our bodies: but the same do lead us to the life of our souls, and give us to understand, that we have no life but in our Lord Jesus Christ. The cause why the wine is added, is to show y ^t he hath such virtue in him, as we need not to seek any part of y ^e things that we want, any otherwhere: but y ^t he serveth us for meat and drink, & all. Furthermore in coming to the Lord's supper we must not think to get anything of god by our own deserts but to confess y ^t we be like wretched dead mē, which come to seek our life out of our selves, & therefore must be fain to have the flesh of our Lord Jesus Christ for our meat, and his blood for our drink, and all things in him which we want in our selves. And the Sacraments serve not to puff up with any presumption, but to make us walk in humbleness: & our coming to them is y ^t God should warn us of our sins, to be touched with them in good earnest. And we must not acknowledge our selves sinners with the mouth only, or slightly and by way of ceremonies: but we must have our hearts wounded inwardly with grief that we have offended, and feel how dreadful gods wrath is, to the end we may be sorry in our selves, and not have any rest til he have shown us where we shall find it, that is to say, in our Lord Jesus Christ. And when we come to the table of our Lord, we must take heed that we be so grounded in our Savior Jesus Christ, as that forsaking all the fond illusions of Satan, and all the deceits that he setteth before us, to turn us away from the grace of god, we may embrace our Lord Jesus Christ with y ^e merits of his death and passion, assuring our selves y ^t it is he, in whom we have the full performance of righteousness and salvation.

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

WE must not come unreverantly to the table of the Lord, nor thrust in our selves: for such sacrilege shall not escape free. But so oft as the holy supper is prepared for us, we must know that we are put in mind of our weakness, and y ^t God will help our infirmities. And although this is done when the Gospel is preached unto us, when we pray & make supplications, & when we read at home in our houses, or hear any matter for our salvation: yet the supper is a special witness to us, that our God helpeth us, and when we are (as it were) in the midd way, it serveth to make us go on forward, to drive us still to our God. The Supper of the Lord is also to correct and make an ende of such things as are yet out of frame. For it were nothing to begin in us, unless God continued to make us feel his grace, of the which we have a good certainty in the supper: and therefore woe will be unto us, if we come and pollute this holy Supper which is given for us for an aid of our salvation. For the which cause we have need to be well grounded in faith, repentance and love, that we may be partakers thereof. And because we cannot choose, but know well enough what weakness and feebleness there is in us, and that we have not all that were requisite for us, let us pray to God to strengthen us, and to advance us, and increase our faith and hope, which we have to everlasting life, let us go thitherwarde as fast as may be, and although we are not able to do it of our selves, yet if we pray unto God in the name of his son, he will not fail to help us.

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

THat faith is the mouth & means, whereby only we receive and eat Christ to salvation: it may easily be proved by Christ's own words in the holy Scripture. For our Savior Christ useth these words indifferently, and as of one force and signification. To believe in him, to eat him, to drink him, to come unto him, and doth attribute to every of these, one and the same effect. To believe in Christ is the proper word, to eat Christ or to come unto him are Metaphores and figurative speeches, but all of one force I am the bread of life (saith Christ) he that cometh to me shall not hunger, and he that believeth in me, shall never thirst. He saith, he that cometh to me, shall not hunger therefore to come unto Christ is to eat Christ. Again he saith he that believeth in me shall never thirst, therefore to believe in Christ is to drink Christ. To eat and to drink, are means to take away hunger and thirst, but to come unto Christ, and to believe in Christ (as Christ himself saith) doth take away hunger & thirst, therefore to come unto him, & to believe in him, is to eat him & drink him. Christ attributeth y ^e same effects & fruits to thē which believe in him, that he doth to them that eat his body and drink his blood: therefore by eating and drinking, he meaneth nothing but believing. His words be these, Io 6. He that eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day. Again he saith in the same chapter: This is the will of my Father that sent me, that everyone that seeth the Son, and believeth on him, should have eternal life, and I will raise him up at the last day. Who seeth not here, that Christ attributeth the same force to believing, that in the other verse he did to eating and drinking, and therefore useth the words indifferently, as being of one meaning. Therefore by Christ's own words to believe in Christ, is to eat Christ.

230 Of the presence of Christ in the supper.

CHrist our Lord is endued with a true and natural human body the truth & substance whereof is not taken away by the glorificatiō thereof, after the resurrection, as the holy scriptures and the articles of our faith do plainly declare, for they teach us in express words that there is a divine and human nature of Christ, to be acknowledged and confessed in one and the same person, so that there be no confusion made of the divine & human natures of Christ, & neither of them taken away of us For although Christ were then in heaven when he lived upon the earth and was in this life, and now also when he is gone up into heaven, is nevertheless present w ^t the faithful until the end of y ^e world, yet the scriptures teach us, that thereby it is not to be concluded that y ^e human nature was then corporally in heaven, when it was fastened upon the cross, no more then it is now present upon the earth when it is in heaven: & also that the unity of person remained undivided, because that the property of the natures remaining, cannot severe or part the same. In the mean season it is known to all the faithful y ^t Christ together and inseperable true God and man, suffered in that part, in y ^t which he was subject unto suffering that is, in his flesh and blood, and that he suffered nothing in that parte, in which he could not suffer, as namely in spirit or deity. Notwithstanding (because of the abiding properties of 2. natures) yet no man saith, y ^t Christ is divided into 2. persons: althought therefore Christ very GOD and man, remain in one and the same person: It therefore followeth not, that the body of Christ, as well as the divinity is in this earth, and in all places: for the human nature reteyneth his property in Christ, therefore he is not corporally in, or with the bread: & yet nevertheless, we have not a supper without Christ. For the same Christ which is corporally at the right hand of God, and according to his human nature is not present in this earth: y ^e very same Christ wholly as the true son of righteousness, is present in the supper by his spirit, power, life, & working, I mean in the congregation of the faithful, & in their harts which celebrate & receive y ^e supper with true faith.

231 Christ feedeth us with his substance.

Our Lord Jesus Christ did not only become mortal man like unto us in all things, (sin only except,) to be a brother in deed to all thē that join themselves to him in faith but also he norisheth us with his substance, he is our head, and we must draw our life from him, through the virtue of the holy ghost. He hath given us a witness hereof in his holy supper, which we have, as a most certain pledge: and therefore as often as we come to this table, we ought to be confirmed in this, that our lord Jesus Christ is made one w ^t us, and y ^t we can never be separated from him. That if he be rich we shall not need to fear poverty, if he be strong, we shall not need to fear weakness if he be y ^e righteousness of God, we shall not need to fear our sins, if he be the wisdom of God, we may boldly come unto him to be made new creatures Moreover our Lord Jesus Christ doth witness, that he receiveth us to him, and will have us fed with his own substance and therefore let us bewarre that we come not to this table, unless we have this remembrance whereof the Apostle speaketh. the second to Tim. 2. For first of all this is required that we be instructed in the word. And yet it is not enough for us to be instructed, but it must be forcible in us, and we must consider y ^t if we come to it daily it is a study to exercise our selves with all the days of our life: & let us take diligent heed, that we present not our selves to receive the supper of our lord Jesus Christ, unless we have this before our eyes, y ^t is, unless we behold y ^e son of God, which made himself utterly of no reputation for us, & suffered most shameful reproach, and that he went down even to the lowest and bottomless pit of damnation, and frō thence was exalted into glory, that in the end we might be received w ^t him.

232 Against the real presence in the Sacrament.

Our Lord Jesus Christ in his last supper gave bread unto his disciples, and bread he himself did eat, and not his own body. For the eating of Christ's body hath a promise of remission of sins. Christ eating the sacrament, had no remission of sins: therefore Christ did not eat his own body. Furthermore we are taught in the scripture, that Christ is risen ascended into heaven, and sitteth on the right hand of the father, all the which is spoken of his natural body: therefore it is not on earth included in the sacrament. I came out from the father (saith Christ) & came into the world: again; I leave the world and go to the father: the which coming and going he meant of his natural body, therefore it is not now in the world. One self same nature, receiveth not in it self anything that is contrary to it self, but the body of Christ is an human nature distinct from the deity, and is a proper nature of it self: therefore it cannot receive anything that is contrary to that nature, and varieth from itself. But bodily to be present, & bodily to be absēt to be on earth and to be in heaven, & all at one present time, be things contrary to the property of an human nature: therefore it cannot be said of the human body of Christ that the self same body, is both in heaven and also in earth at one instant, either visiblye or invisibly.

233 The wicked do not eat the body of Christ.

THe Doctors and teachers of the Romish church, among other their blasphemous errors and perverse doctrines, do strive for, and persuade men to that carnal eating, in the sacrament: with which (as they themselves confess) damnation may be joined. For they (directly against Christ's own words) do affirm, that the very wicked men and horrible sinners, as Judas and such like, do eat in the sacrament, the very real and natural body of Christ as fully as Peter, or any other saint of God, or other faithful Christian hath done or doth. The which doctrine of theirs as it is reproachful to the body & blood of Christ, so is it also plainly against that, which Christ himself teacheth in the 6. of John. For there he saith thus, He that eateth my flesh & drinketh my blood, abideth in me, and I in him. As the living father sent me, and I live by the father, so he that eateth me, shall live by me. But the wicked and naughty persons, abid not in Christ, nor live by him, therefore sinful, wicked & faithless persons do not eat Christ nor drink his blood. In the same ch. Christ saith further, who soever eateth my flesh and drinketh my blood, hath eternal life, &c, But y ^e wicked have not eternal life by christ nor shall be raised to life, but to eternal damnation: therefore it is a false and a wicked doctrine, that Judas and such other naughty persons, do eat y ^e very true, real, and natural body of Christ, for if they did, then should they be partakers of those benefitts which Christ (truth it self) promiseth to thē that eat him.

234 The agreement of the Popish doctrine with the Apostles.

THe Doctrine of the Apostles is, that Christ is not only God eternal with the father, but that he is man also, taking flesh of y ^e blessed virgins in all things like unto us, sin only excepted, and that in his humanity, he is now ascended into heaven & sitteth perpetually at the right hand of the Father. But the doctrine of the Church of Rome, telleth us that the humanity of Christ, and his very natural body and blood, are really and carnally not in heaven alone, but in ten thousand places also upon the earth at one instant, y ^e which property is peculiar to God alone. For nothing but God can be in mo places but one at once, as the whole scriptures do declare. The doctrine of the Apostles is, that Christ is by GOD appointed to be our only Mediator, reconciler, advocate and intercessor, to make atonement between GOD and us, so often as our sins shall severe us from him, and that to that ende he sitteth now at the right hand of GOD, that he may appear before him for us. But the popish doctrine putting Christ out of office, doeth teache, that we have an infinite number of mediators and intercessors, to procure us favor, and to make reconciliation between God and us: we are taught by the Apostles that christ is our only redeemer and savior and by the price of his blood hath purchased for us, full and perfect remission of sin. But the Romish doctrine is, y ^t we have remission of sin not only by Christ, but by y ^e merits & prayers of saints. by masses pardons by purgatory, & such like, matching the vain devises of men, for the remission of our sins, with y ^e blood of the son of God y ^e most excellent price of our redemption. The Apostles teach us that Christ is our only high priest. For even according to the order of Melchizadech, that with once offering of himself, hath made perfect forever all them that be sanctified. But the Papists would make us believe, that Christ hath a state of priesthood succeeding him, which must daily and continually, offer the very natural body and blood of Christ, to God the Father, for the remission of the sins of the quick and of the dead. The doctrine of the Apostles is, that christ is the only Master and teacher of his church, and in his holy word hath delivered unto it all truth: but the church of Rome persuadeth men to believe, that Christ hath not delivered unto us all truth, but that there be many articles of necessity to be believed which are not contained in the scriptures. We are further taught by the Apostles, that Christ is the only head of his church, and the ruler and governor of the same: but the Papists would persuade us, that the Pope and his Successors are the heads of the church of Christ. So likewise the Apostles teach us that Christ is the only foundation and ground of his Church whereupon it resteth and is stayed: and the Papists teach us, that Saint Peter and his successors be the foundation of the Church, and that hell gates shall not prevail against that Church that is built upon that foundation.

235 We are utterly blind by our nature.

CErtaine it is that all our senses are so weak, that we shall never be able to comprehend one word of that which God speaketh unto us, except he enlighten us by his holy spirit. For the natural man perceaueth not the things which are of God: they are too high and profounde for us. But whereof cometh this default and blindness, but from our own corruption and wickedness? For it is most certain and true, that the verity & truth of God in it self, and in his own nature is easy enough, it is not dark and obscure, but plain to be understood. And therefore if we will behave our selves in such sort, as that GOD may make us to profit in his word: we must then be humble and obedient and little in our own eyes. For it is not for naught, that he promiseth to teach and instruct such as are humble. Let us not then trust to our own wit. Let us not come to the hearing of his word with such an hautinesse and presumption in us, as to think we are of sufficient capacity to judge of that which shall be said: but rather let us desire of God, that he will open our eyes, that he will reach out his hand to lead us: and let us confess, that we are not of such dexterity of wit, to profit under him in his school, except he bestow it upon us. When this humility shall be in us, we need not doubt, but the word of God shall be easy unto us, and that we shall know & understand, whatsoever is therein delivered unto us, necessary for our salvation.

236 The word of God is of great virtue.

THe word of God is mighty in operation, that is to say, it hath in it force and virtue, able to subdue all enemies, and bring us in obedience unto Christ. This virtue of the word S. Paul notably setteth out to the Corinthians, magnifiyng his Apostleship by this means: our weapons (saith he) are strong by the power of God, to cast down holds, wherewith we overthrow imaginations, and every high thing that is exālted against the knowledge of God, and bring into captivity every thought to the obedience of Christ, and have ready vengeance against all disobedience, howsoever a man magnify him self: or exalt him self, in which arrogancy of spirit he seemeth (as it were) buried in sin, and his heart hardened against the grace of God, yet let him hear this word of God, and let it often fall into his ears, for it is as the Prophet saith, a hammer which breaketh the stone in pieces, and is able in the power of God, to mollify his heart: or if the sinner be suncken down so deep, that he will not rise, it will crush him down deeper, that he may perish in sin: and so God saith to his Prophet Jeremiah: I will put my words into thy mouth, and it shall be as fire, and this people shall be as wood, and it shall devour them. And this is it S. Paul expressly witnesseth, to be the only means to glorify God, to preach the truth of his word unto all: for so (saith he) we are always a sweet smelling savor of Christ unto God, as well in those that perish, as in those that be saved, to the one a savor of life unto life, to the other of death unto death.

237 The cause why the word of God is despised.

BEcause the word of God is simple, and teacheth us not high and excellent things in the opinion of the world: for this cause it is despised, and men make no accompt to follow the way which it teacheth: thinking it a great dishonor to be conformable to the same: and that they should be scarce worthy to live. Likewise men persecute, at all times those that follow it, as wicked, and esteem them unworthy of life. But those which despising the word, seek out things which are in price with the world, and follow them, are reputed honest men, and are placed always in the most honorable place among worldlings. Which is the cause that they think themselves to be in good estate, and of such force, as they shall never perish. Wherein they deceive themselves, for seeing the word of God is our wisdom and understanding, and that he which doeth the things appointed by the same shall live: it followeth that without this wisdom there is nothing but death.

238 It is not for us to know the times and seasons which the father hath put in his own power.

BY the word of God we are taught and instructed that the day of the Lord shall come upon us as a thief in the night. When the light of the truth is taken away when the heart of the good man of the house is at rest, and his eyes are darkened, that they cannot see: and all his senses drowned in worldly pleasures. When we care for nothing that is godly, when we say peace and rest: then will the son of man come to judgment, then shall destruction suddenly fall upon us. Therefore let us be ready for in the hour that we think not, will the Son of man come. Of that day and hour knoweth no man (saith our Savior Christ) no not the Angels which are in heaven, neither the son himself but the Father.

What may we think then of them that write Books and Almanackes, and say and teach expressly that such a year, and at such a time, Christ shall come, and with these speeches fraye and mock the world? Let men know that they are but mortal, and that by nature they are utterly blind. God hath given us knowledge in measure: we cannot know as much as we would. Let us know that which is fit for us, and speak that that is lawful to be spoken. Let us think upon the commandments of God to follow them: and not search into his works, to be curious in them, for he that is curious in searching the majesty of God, otherwise then he hath revealed in his word, shall be oppressed and confounded by his glory. Thus much we may well know, that the Lord will come, that all flesh shall appear before him: that the world, the heaven and the earth the Sun and the Moon shall have an end: that the day of the Lord shall come suddenly, as a thief in the night. This warning God hath given us, that we should not be taken unawares, but that we repent, and stand in readiness continually watching and praying every minute of an hour, that we may be caught up into the clouds to meet our Redeemer.

239 Of the second coming of Christ.

THe Son of God shall come down with majesty from heaven: the Trumpet of God shall sonnde, and be heard from the one end of the heaven to the other: Then shall he be y ^e judge over all flesh. Then shall he show himself to be king of kings, & Lord of Lord's. Then shall he not come in humility, meekness and mercy: but with dread & terror of judgment, and justice. Not with 12. poor Apostles: but with so many thousand Angels to attend upon him. Not in the preaching of the gospel, and calling sinners to repentance but in the sound of a trumpet, wherewith all the corners of the earth shall be amazed. Then shall he not say, Come unto me all ye that labor and are heavy loaden, and I will refresh you: I am sent to the lost sheep of the house of Israel. He shall not say Father forgive them, for they know not what they do: but he will say, you have been ashamed of me and my word before men: therefore now will I be ashamed of you before my heavenly Father. Then shall they that despised the word of God, know what they despised: and the blasphemers shall reap the fruit of their blasphemy. Then the careless Shepherd and idle Minister, which hath not to his power fed the Lord's sheep, but neglected them and left them at all adventures: which following the lusts of his own heart, hath betrayed his flock, and given them to be a pray unto the wolf, shall receive a just recompense for his treason. Then the aduterer, oppressor, and usurer, shall have their life laid open before them. They shall see him whom they pierced thorough. They shall see his sword ready drawn to slay all his enemies and shall fall down for fear of him that sitteth upon the throne. But the hearts of the righteous shall rejoice. They shall lift up their heads, & see him in whom they have trusted Then shall they say. This is the day which the Lord hath made, let us rejoice & be glad in it. Let us rejoice unto the Lord: let us come before his face with praise, let us sing loud unto him with Psalms. Such shall be the state and countenance, & honor, & majesty of our God, when he shall come down from heaven for our deliverance.

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

IF we be Christians we must learn to profess no other teacher, nor no other Savior but Jesus Christ only. We must believe and also speak, that Christ is both our wisdom and our justification: that his word is ours, his doctrine is ours: his wisdom is ours: and that we profess not one jot, or one title whereof he hath not been an Apostle, unto us: and whosoever he be, that teacheth us other things then what Christ hath taught us all, he is not of our professiō, nor of our brotherhood: and more then this, we are sure he teacheth nothing but vain illusions & imaginations of men: for all treasures of wisdom and true knowledge are hid in Christ. And seeing it hath pleased him to be our Apostle, who is y ^e son of God, the brightness of his glory, the engraven form of his person, the heir of all things, the maker of heaven & earth, far greater then Angels: how unthankful be we, if his doctrine be not our profession, and howe unwise be we, if we will change him either for any other, or else for all other. Whatsoever glorious names they bring of Fathers, Doctors, Counselles and such like bosting words, we neither know them, nor their names: if they be ministers of Christ unto us, their feet are beautiful, and their names are honorable: if they be their own ministers, we know them not, nor all their glory: if they say, they be teachers, we may well say again, they are but Pharisees that will be called Rabbi. We have no teachers but one, and that is Christ, and he is the Apostle of our profession.

241 The fear of God is true wisdom.

IF we desire to fulfill the will of God duly and in such sort as our life may be agreeable unto God: we must bear him all reverence, and seek to be under his hand, under his guide and direction: we must seek to do him homage as our sovereign King, we must seek to dedicate our selves unto him as our creator, we must seek to honor him as our Father. When this affection and desire shall be in us, then have we the beginning of the whole law, and of all righteousness: and that is the cause why it is said, that the true wisdom is the fear of God. And when we will know whether we have profited in the word of God, we must examine our hearts to make the trial thereof, to feel if we have such a zeal and desire, that God be honored and glorified of us. For if there be such a fear in the heart, the fruits thereof will appear, both in our hands, and in our feet, and in all the partes and members of our body. So that they which boast themselves of the fear of God, when their life is loosed to all wickedness, their own tongues tell them they lie, and they show full well, howe impudent and past shame they are, when they vaunt so much of the fear of God. To serve God aright, it behooveth that our hearts he wholly given over to him, it sufficeth not that in outward appearance, we have all the virtue that a man might imagine, except such an affection, and inward desire of the heart go before. The fear of God is no hidden and idle thing, although it be in the heart of men, yet must it appear and show it self in their life. For it is the heart, which governeth both the hands, and the feet, and all the other partes and members of our body. We must therefore learn to show by effect and experience, that we fear God, by ordering our whole life, according to his will.

242 The faithful are more contented with a little, then the ungodly with their abundance.

THe holy Ghoste by the mouth of Solomon willing to lead us to sobriety, contentation, softness and goodness, to reverence and obedience towards God, unto peace, unity and amity, towards our neighbors, teacheth us that a little is better with quietness then great revenues without equity. Wherein he agreeth with the saying of the Prophet David. A small thing (saith he) that the righteous hath, is better then great riches of the ungodly. Abraham being in the lande of Canaan as a stranger, was not after outward appearance to be compared in worldly wealth with the Kings and Princes of the earth: but the little he had in respect of them, was better then their great abundance: for he was contented and had enough, and possessed in a sound conscience, (without doing any wrong to any man) that which he had, and finally obtained the great heavenly riches, which he looked for. Contrarily the great men of the earth aspiring continually unto greater riches, having neither contentation nor enough, but having committed much wrong and violence, and being at continual strife, in the ende perished most miserablye. Sodom is a fearful example thereof. Moses did so understand it, when he denied to be the son of Pharoes daughter. Elisha and the widow which nourished him prove it true. For the reproving and condemning of wicked riches, we may bring examples out of Saint Luke. And for the time present, we may see, if we have eyes, that the poor which are contented with a little, live more at their ease, then they which aspire unto greater riches. For the poor worldlings and carnal minded men which think they serve for nothing but to heap up riches, are in a most miserable state: because that first of all they are never contented, but do murmur and grudge, even against God, who seeketh to kill them, as they imagine in their fantasie, and as by impaciencie they dare spew out. Secondly they live in an evil conscience: for being discōtented with their poverty, they persuade themselves that riches are common, and that they may take them where they find them: and in deed where they are not seen, they pill, poule and steal what so ever they can meet withal. Wherefore let us follow our Lord take heed, and beware of covetousness: let us not lay our treasures upon earth, but make our treasures in heaven: And as S. Paul teacheth us, let us help the necessity of the poor, and let our conversation be without covetousness &c. Thus doing, we shall possess our goods in righteousness, the which as concerning our present purpose, consisteth in this, that we put our trust in the providence of God, and that we be good and faithful stewards of the riches that he hath committed unto us. In this manner whē we shall have but a little after the feeling of the flesh it shall better profit, then if we did otherwise possess great wealth. For they that are rich without righteousness and equitye, shall perish with their goods.

243 Three marks of a Christian soldier.

IT is especially required of a Christian soldier, to rejoice in the mercy of God: to be fervent in prayer, & to give thanks to God in all things: the heathens which have no part in the kingdom of Christ, are thankful for their life and liberty, wealth, glory and worldly prosperity: But Christians ought to be thankful in persecution, in thralldom, in adversity, in shame, in misery, and death it self. Who would think that a Lyon, which by nature is fierce and cruel should yield forth honey? yet Sampson found honye in the body of a Lyon: Jonah was swallowed up of a whale & yet not hurt. We know (saith the Apostle) that all things work together for the best unto them that love God. The Apost. rejoiced in their persecution that they were counted worthy to suffer rebuke for Christ's sake. And P speaking of this perfection in y ^e godly saith, we rejoice under the hope of y ^e glory of God: Neither that only, but also we rejoice in tribulation &c who hath not heard of the patience of Job his cattle were driven away: his houses consumed with fire: his children slain, his body stricken with a scurffe his wife loathed him, and his friends forsook him And yet in all these miseries he fretted not, but pacientlye sustaining his adversity, The Lord (said he) hath given, & the Lord hath taken it blessed be the name of y ^e lord. And again, though he slay me, yet will I trust in him. What are we then that are neither thankful for riches, nor for health, nor for our pleasures, nor in the abundance of all things? which abuse the good gifts of God, to dishonor him who hath given them unto us. The earth is the Lord's, and all that therein is: the world and they that dwell therein. He openeth his hand and filleth all things living with his blessing. Let us look up into the heavens, There is GOD the Father of lights, from whom every good and perfect gift cometh.

There is our redeemer Jesus Christ in whom are hid all the treasures of wisdom and knowledge. When we see how mercifully and aboundantlye the Lord hath dealt with us in things concerning this life: Let us consider with our selves, howe many good men and faithful servants of GOD lack the same, and have not received these blessings in such measure, as we: In all these things GOD speaketh unto us, and showeth that he is the giver, and that we have them at his hands, and therefore that we use them well, and not be unthankful.

244 We must not hide our talent in the ground.

WHen we shall attain unto the light of the truth through the might of God's spirit, in any acceptable measure: we must not hold fast this treasure (as it were) locked up in a chest: But we must communicate the graces of God unto others: & do the best we can to draw on the miserable ignorant people, to the service of god: and to carry about with us the doctrine to publish it to all men, when as it is committed unto us as a treasure, & to bestow the gift which we have received, upon our neighbors, according to that measure of faith which GOD hath given us. We must not neglect those whom we might win, but we must gather as much company to the Lord as we can. For we shall not need to fear that our blessing shall be diminished (as the case standeth in an earthly inheritance, the which when it is divided into many partes, everyone hath but a little:) For as for the heavenly inheritance, we are very well assured that we lose nothing, neither diminish any part of our right, when we draw many of our neighbors, yea an infinite multitude, they all do increase our glory and joy. When God calleth us unto him, he goeth not to work by portions, as things either increase or decrease in this world: but we shall have so much, that (as I said before) our salvation shall be so much the more increased, and our glory augmented, when we have gathered a multitude to our God,

245 How Satan hath bewitched the Papists.

THe Devil hath been no less envious, and hath no less prevailed in these latter days, then he hath done in times past. For now also hath he made many men to set forth the imaginations of their own hearts, and hath bewitched many to follow their damnable ways, whereby the way of truth is blasphemed, and for their own traditions, he hath made the word of the Lord Jesus to be of none effect, this work hath he wrought (as we may see) among the Papists. For whereas Christ hath taught us to worship in spirit and truth, to drink the wine in the sacrament of his body and blood, to pray in a known tongue, to eat of any meats without scruple of conscience, to use holy matrimony in all estates, as a remedy against sin: yet as though Christ were no prophet unto us, they have abrogated these his laws, and made other contrary of their own.

This our eyes have seen, and our ears have heard, and whether they will or no, they must needs confess it: Yet notwithstanding they flatter themselves in a marvelous madness, and doing all thing contrary to the Lord Jesus, they say still they cannot err: but they shall one day see and know, that Christ is the only Prophet of the new testament: and blessed be the Lord, who hath made us this day to believe it: and while yet the day of health and acceptable time is, to hearken only unto him, and refuse all the vain inventions of men.

246 The doctrine of the Papists repugnant to the scriptures.

WE are taught by the Scriptures that Christ is ascended into heaven, and sitteth on the right hand of GOD the father, and from thence and no place else, he shall come to judge the quick and the dead: yet contrary to this article of our faith, and contrary to the nature of Christ's humanity, if we beeleeue not that Christ even in his flesh, is still in earth with us, yea and that in a thousand places at once, the church of Rome will pronounce us detestable heretics. The scripture teacheth that we have redemptiō and justification by faith in Christ's blood only, without the help of our own virtues and good works. For S. Paul saith: Therefore we gather that a man is justified by faith without the deeds of the Law. And to the Ep. Ye are justified by grace, and that not of yourselves, it is the gift of God: not of works lease any man should bost. And yet if we believe not that our works do help us to our justification and remission of sins, the papists will condemn us as heretics The Scriptures saith, Thou shalt make thee no graven image, neither shalt thou bow down to worship it. The church of Rome saith it is godly to have the church full of images, and to kneel down before them, to set up candles unto them, and with incense to honor them. The scriptures teach us that Christ by once offering himself on the cross, made perfect forever all them that be sanctified: & yet by the Church of Roome are they horrible heritickes, that say there is not daily sacrifice propitiatory for our sins in their Mass. The scripture saith in the use of the Lord's supper, Drink ye all of this. The Papists say it is heresy to affirm that the lay people should drink of the Lord's cup. Moreover our Savior Christ instituted a sacrament of thanksgiving (as he saith) do this in remembrance of me. They make it a sacrifice propitiatorye for the quick and the dead, having not one syllable of God's word for the same.

Christ gave bread, they say there is no bread. Christ gave wyne, they say, the substance of the wine is clean vanished away.

Christ said when he gave bread, this is my body, and when he gave wine this is my blood: they say when the one or the other is given, that it is both the body & blood. I omit their mixing of diverse corrupt doctrines, their unfruitful and dangerous ceremonies. I omit y ^t they have made it a common marchandice, to buy • souls out of purgatory, and how • they have made of this heavenly mystery, a perpetual matter of idolatry, by leading the people in their eleuations, to worship the creature, in steed of the creator. For if it should be thoroughly declared how they have wrested and wroung the words of Christ's institution, it might seem to all men that have the fear of God, very marvelous: but this which hath been spoken may suffice.

247 The keys of the kingdom of heaven are all one with the power of binding and loosing, of remitting and retaining sins.

AS God to teach Pharaoh what he would do in Egypt by 7. years of plenty, & 7. years of famine, did use two sundry dreams, of kine, and ears of corn, y ^e surer to resolve him of his purpose in the same: so Christ, to teach us what he doth for mankind in ordaining the ministry of the word and Sacraments, useth two similitudes, the one of keys, the other of binding and loosing, that we may know the better the fruit and force of it. Touching the keys: he speaketh of heaven as of a house, whereinto there is no entrance for men, unless the door be opened. Now we (all of Adams race) are shut out of heaven, as Adam our progenitor was out of Paradise, through our offenses and sins. For no unclean thing shall enter into it. But God of his love and favor towards us, hath given us his Son, his only begotten Son, that whosoever believeth in him, should not perish but have eternal life, which is the inheritance reserved in heavē for us. We cannot believe unless we hear his word. We hear not his word unless it be preached. Wherefore when God the father sent his son Christ, and Christ sent his Apostles, as his father sent him, to preach his word to men, that they who repented and believed in Christ, should have their sins forgiven them: the faithless and unrepentant should not be forgiven: then he gave authority (as it were) to open heaven to the faithful, and to shut it, against the wicked. Which office (to shut and open) because in men's houses it is exercised by keys: & the steward of the house is said to have the key of it, to open it & to shut it: therefore Christ y ^e principal steward of God's house, is said to have the key of David: & he gave his Apostles the keys (as it were) of the kingdom of heavē, when he made thē his stewards to shut out & to let in. The other similitude of binding & loosing is to like effect. For we are all by nature y ^e children of sin, & therefore of death. Now sins are in a manner the same to the soul, that cords to y ^e body: & the endless pains of death, (that is, the wages of sin) are like to chains wherewith the wicked are bound in hell, as in prison. Frō these cords of sin, & chains of death eternal, mē are loosed by christ, whē their sins be remitted: their sins are remitted, if they believe in him. If they believe not, their sins are retained: whose sins are retained, they continue bound. For, he that believeth not shall be condemned: he that believeth shall be saved. None shall be condemned but they whose sins are retained, to bind them with the chains of darkness: none saved but they whose sins are remitted, and the cords vnlosed by which they were holden. Wherefore since the gospel is preached to this end, a savor of life to life unto believers: unto the unbelievers, a savor of death to doth as we read of Christ, that the Lord sent him to preach deliverance to the captives, and opening of prison to them that are bound: in like sort his ministers whom he sent to preach it, are said to bind and loose, to retain and remit sins. So that both these kinds of speech, import the same that is signified by keys. For to bind and to retain sins, is to shut: to loose, and to remit sins, is to open the kingdom of heaven.

248 There dwelleth no goodness at all in our flesh.

IT is the part of a good Christian and a wise man, to know himself: and to know the nature of this flesh which we bear about with us, which fighteth always so mightily against the spirit: to know the waywardness of our heart, and the weakness of our mind. But many (which neither know God nor thenselves) are so far frō this, y ^t they think all their ability is of thenselves, y ^t they have judgment, the light of reason, and the ordering of their own ways, &c. But we must humble our selves under the mighty hand of God, and acknowledge that we are nothing. We must confess w ^t S. Paul, I know that in me, that is to say, in my flesh dweleth no good. Our Savior Christ saith, y ^t which is borne of the flesh, is flesh: and that which is borne of the spirit, is spirit. And God saith, The imaginatiō of man's heart is evil from his youth. He hath made us, & not we our selves he knoweth us, and not we our selves. This is his saying, and his judgment of us, and this we find true. For our will is froward, and our understanding blind. Therefore saith the Prophet, O Lord, I know that the way of man is not in himself, neither is it in man to walk and direct his steppes. Solomon also saith, that the steppes of man are ruled by the Lord; how can a man then understand his own way? S. Paul confesseth to the Corinthians, that he is not sufficient of himself to think anything as of himself: but that his sufficiency is in God. Without me (saith Christ) ye can do nothing. It is God that worketh in you both the will & the deed, even of his good pleasure It is god y ^e disposeth our goings & turneth our hearts, as seemeth best unto him. He is able to make of the stones in the street children unto Abraham. The consideration whereof ought to lead us to seek help and comfort by continual prayer at the hand of God.

249 The flesh lusteth contrary to the spirit and the spirit contrary to the flesh.

WHen the spirit seeketh wholly to obey God, the flesh withal his might rebelieth against the same: in so much that the godly man, who only seeketh the glory of God, is constrained to abide many assaults of the flesh & the devil. The flesh flieth the cross, and desireth rather ease and pleasure, and seeketh by all means to withdraw a man from the obedience of God The flesh (as Saint Paul saith) lusteth contrary to the spirit, and the spirit contrary to the flesh: these are contrary one to another, so that ye cannot do what ye would. The flesh saith they that speak the truth shall have many enemies: but they that can dissemble shall easily enjoy the favor of men. But the spirit saith, He that will be a friend of this world, is an enemy unto God. The flesh saith, to confess Christ before men is not w ^t out danger. The spirit saith. He that acknowledgeth me before men: him will I acknowledge before my father which is in heaven. The flesh saith, take heed how thou speak of y ^e gospel of Christ for if thou be cast into prison for the same, how canst thou defend thy cause? The spirit saith, when they deliver you up take no thought, how or what ye shall speak: for it shall be given you in that hour, what ye shall say. The flesh saith, it is a hard thing to fall into y ^e hands of men: The spirit saith it is a horrible thing to fall into the hand of God. The flesh saith let a man look well always to himself: The spirit saith, he w ^c loveth his life shall lose it. The flesh saith, it is pleasant to enjoy y ^e pleasures of the world and lusts of the heart, & it is pain to mortify and kill them: The spirit saith. Woe be to you that are rich, for ye have received your consolation. Woe be to you that are full, for ye shall hunger, Woe be to you that now laugh, for ye shall wail and weep. The flesh saith, he is a wise man, and like to come to preferment, that will seek to please God and man: The spirit saith, No man can serve two Masters. And again, If I should please men, I were not the servant of Christ. For if any man love this Worlde, the love of the Father, is not in him.