of Christ though Israel be not gathered togither Hee addeth afterward by way of exposition that the power of Christ shal not be restrained vnto one people only because his light shal shed abroad his beames vnto the farthest parts of the worlde vnto saluation It seemeth that Paul noteth this occasion of calling the Gentiles namely because seing he found no matter to exercise himselfe in among the Iewes he gaue himself wholly to the Gentiles We must note this by the way in the words of the Prophet that saluation is put after light according to that saying of Christ This is eternall life to know thee the true God c. For if the knowledge of God alone Iohn 17.3 bring to vs saluation it is likewise the onely resurrection from destruction of eternal death for vs to be illuminate into the faith of Christ after that we be deliuered from the darknes of ignorance 48 And when the Gentiles heard The matter of the Gentiles ioy was this when they heard that they were not called to saluation at a sodain as if this had not bin decreed before by God but that that is nowe at length fulfilled which was foretold many yeeres before For doublesse it was no smal confirmation of their faith because saluation was promised to thē by the comming of Christ whereby it did also come to passe that they did with more earnest desire reuerence embrace the Gospel To glorifie the word of God may be expounded two maner of waies either that they did cōfesse that it was true which was prophecied by Isaias or that they imbraced the doctrine which was set before them with faith Assuredly there is a full subscription noted our because they dispute or doubt no longer so soone as they saw that Paul had gotten the victorie And surelie we do then honor the woord of God as we ought when wee submit our selues obedientlie to it by faith as it cānot be more grieuously blasphemed then when men refuse to beleue it And here we see how the Gentiles were not hindered by that stubbernesse which they saw in the Iewes from giuing their name to Christ With like courage must we despise and tread vnderfoot the pride of the wicked when by their obstinacie they studie to stop the waie before vs. And they beleued This is an exposition of the member next going before at least in my iudgemēt For Luke sheweth what maner glorie they gaue to the woord of God And here we must note the restraint whē he saith that they beleued but not al in general but those who were ordeined vnto life And we need not doubt but that Luk calleth those tetagmenous who were chosen by the free adoption of God For it is a ridiculous cauil to refer this vnto the affection of those which beleued as if those receiued the gospel whose minds were well disposed For this ordeining must be vnderstood of the eternal counsel of God alone Neither dooth Luke saie that they were ordeined vnto faith but vnto life because the Lord doth predestinate his vnto the inheritāce of eternal life And this place reacheth that faith dependeth vpon Gods election And assuredly seing that al the whole rase of mankinde is blinde and stubborne those diseases sticke fast in our nature vntil they be redressed by the grace of the spirit and that redressing floweth frō the fountain of election alone For in that of two which heare the same doctrine togither the one sheweth himselfe apt to be taught the other continueth in his obstinacie it is not therefore because they differ by nature but because God doth lighten the former and doth not vouchsafe the other the like grace We are in deed made the children of God by faith as faith as touching vs is the gate and the first beginning of saluation but there is a higher respect of God For he dooth not begin to choose vs after that we beleue but he sealeth his adoption which was hidden in our harts by the gift of faith that it may be manifest and sure For if this be proper to the children of God alone to be his disciples it foloweth that it doth not apperrein vnto al the children of Adam in general No maruel therefore if al do not receiue the Gospel because though our heauēlie father inuiteth al men vnto the faith by the external voice of man yet dooth he not cal effectuallie by his spirit anie saue those whom he hath determined to saue Now if Gods election wherby he ordeineth vs vnto life be the cause of faith and saluatiō there remaineth nothing for woorthinesse or merits Therefore let vs holde and mark that which Luke saith That those were ordeined before vnto life who being ingrafted into the bodie of Christ by faith doo receiue the earnest and pledge of their adoption in Christ Whence we do also gather what force the preaching of the Gospel hath of it selfe For it doth not finde faith in men saue onlie because God doeth cal those inwardlie whom he hath chosen and because he draweth those who were his owne before vnto Christ Iohn 6.25 Iohn 6.37 Also Luke teacheth in the same woords that it cannot be that anie of the elect should perish For he saith not that one or a few of the elect did beleeue but so manie as were elect For though Gods election be vnknowen to vs vntil we perceiue it by faith yet is it not doubtful or in suspense in his secret counsel because he commendeth all those whom he counteth his to the safegard and tuition of his son who will continue a faithfull keeper euen vnto the end Both members are necessarie to be knowne When Election is placed aboue faith there is no cause why men shoulde chalenge to themselues any thing in any part of their saluation For if faith wherein consisteth saluation which is vnto vs a witnesse of the free adoption of God which coupleth vs to Christ and maketh his life ours whereby we possesse God with his righteousnesse finally whereby wee receiue the grace of sanctification be grounded without vs in the eternal counsell of God what good thinges so euer we haue we must needs acknowledge that we haue receiued it of the grace of God which doth preuent vs of it owne accorde Againe because manie intangle themselues in doubtfull and thornie imaginations whiles that they seeke for their saluation in the hidden counsel of God let vs learne that the election of God is therefore approued by faith that our minds may be turned vnto Christ as vnto the pledge of Election that they may seeke no other certaintie Iohn 3 3◠saue that which is reuealed to vs in the Gospel I say let this seale suffice vs that whosoeuer beleeueth in the onely begotten sonne of God hath eternall life 49 The word of the Lorde was spread abroad Luke doth in this place declare the proceeding of the Gospel Wherein appeareth how true the parable of Christ is when hee saieth
himselfe knowne further than was needfull for our saluation Therefore when the time was come wherin he must go about that businesse which his Father had appointed him hee came aborode like a newe man and one that was but lately borne Euery man may easilie perceiue what great force this hath to bridle our curiositie The whole life of Christe might haue beene a mirrour most marueilous of more than absolute perfection and yet notwithstanding that hee might keepe vs occupied in the studie meditation of those things which were most needfull to bee knowne he would leade the better part of his life obscurelie and in secret Who dare now wander without Christ seeing that hee doth applie the knowledge of himselfe to the edifiyng of faith Iohn 10 9. The Hebrewes take this to goe in and out for to bee conuersant and to leade the life among men In which sense citizens are saide to goe in and out by the gates of their citie So Iohn 10.9 If any man enter in by mee hee shall goe in and out and shall finde pasture Although in the seconde booke of the Chronicles the first chapter and tenth verse it seemeth to bee a token of rule and gouernment 23 Then they presented two Ioseph whose sirname was Barsabas which was called Iustus and Matthias 24 And when they had prayed they said Thou Lorde which knowest the hearts of men shew whether of these two thou hast chosen 25 That he may take the roome of this ministerie and apostleship from which Iudas is fallen that he might goe vnto his place 26 And they gaue in their lots and the lot fell vpon Matthias and he was by common consent counted with the eleuen Apostles 23 They were to choose one only into the roome of Iudas they present two Here may a question be asked Why they were not contented with one onely Was it because they were so like that they could not discerne whether was more fit This truly had bene no sufficient reason why they should suffer it to be decided by lottes And also it seemeth that Ioseph was of greater estimation otherwise Or was it because they were diuersly affectioned But this semeth scarce probable neither is this to be admitted as true because of that most excellent testimony which Luke did giue a little before of their vnity and agreement Lastly it had beene very absurde for them to haue polluted the election of the Apostle with such strife and contention But for this cause did they vse the casting of lots that it might be knowne that Matthias was not onely chosen by the voices of men but also that he was made by the determination and iudgement of God For there was this difference between the Apostles and the pastors that the Pastors were chosen simply by the Church the Apostles were called of God In which respect Paul in the preface of his epistle to the Galathians Galath 1.2 doth professe himselfe to be an Apostle neither of men neither made by man Therefore like as the dignitie of this function was excellent so was it meet that in the choosing of Matthias the chiefe iudgement should be left vnto God howsoeuer men did their duetie Christ by his owne mouth did appoint the rest therefore if Matthias had bene chosen onely by man to be one of them he should haue had lesse authoritie than they This was verie orderly done that the disciples should present vnto God those whom they thought to be the best and he should choose to himselfe whom he knewe to be most fit So that God by the fall of the lot doth pronounce that he did alow of the Apostleship of Mathias But the Apostles might seeme to haue delt very rashly disorderly which laid so great and waightie a matter vpon a lot For what certaintie could they gather thereby I answere that they did it onely as they were moued thereunto by the holy spirite For although Luke doth not expresse this yet because he will not accuse the disciples of rashnes but rather doth shewe that this election was lawfull and approued of God I say therefore that they went this way to worke being mooued by the spirite Like as they were directed in all the action by the same Spirit But whic doe they not praie that God would choose whom he would out of the whole multitude Why do they restraine his iudgement vnto two Is not this to rob God of his libertie when as they tie him and as it were make him subiect vnto their voices and consents But whosoeuer shall quietlie ponder the matter shall plainlie perceiue by the drift of Luke that the disciples durst do nothing but that which they knew was their dutie to doe was commanded them by the Lord. As for the contentions let them goe shake their eares 24 In praying they said Word for word it is Hauing praied they saied But there is no obscuritie in the sense because his meaning was to speake as followeth that they prayed And yet hee doth not reckon vp all the wordes being content briefly to shew the summe Therefore although they were both of honest conuersation yea although they did excell in holinesse and other vertues yet because the integritie of the heart whereof God is the alone knower and iudge is the chiefe the disciples pray that God would bring that to light which was hidden from men The same ought to bee required euen at this day in choosing Pastours For howsoeuer we are not to appoint two for one yet because we may oftentimes be deceiued the discerning of spirites cōmeth of the Lorde we must alwayes pray vnto God that he will shewe vnto vs what men he will haue to be ministers that hee may direct and gouerne our purposes Here we may also gather what great regard wee must haue of integritie innocencie in choosing Pastours without which both learning and eloquence what excellencie soeuer can bee inuented are as nothing 26 They gaue in their lots We wil not in this place make any long disputation about lots Those men who thinke it to be wickednesse to cast lots at al offend partly through ignorāce partly they vnderstand not the force of this word There is nothing which men do not corrupt with their boldnes and vanitie Whereby it is come to passe that they haue brought lots into great abuse and superstition For that diuination or coniecture which is made by lots is altogether diuelish But when magistrates deuide prouinces amongst them brethren their inheritance it is a thing lawfull Which thing Solomon doth plainely testifie when he maketh God the gouernour of the euent The lots saith he are cast into the bosome Pro. 16.33 and the iudgement of them commeth foorth from the Lord. This ordinance or custome is no more corrupt depraued by corruption than the corrupt vanitie of the Chaldeans doth corrupt true naturall Astrologie Whilest the Chaldeans go about with the name of Astrologie to cloake and
he maketh not Christe the chiefe authour but only the minister because as we haue alreadie said he determined to goe forwarde by degrees Notwithstanding here may a question be asked whether myracles do suffise to bee a sufficient and iust approbation or no because by this meanes inchaunters might cause their legier-demaine to be beleeued I answere that the iuggling casts of Satan doe much differ from the power of God Christ saith elswhere that the kingdome of Antichrist shall bee in wonders 2. Thes 2.9 but he addeth by and by in lying wonders If any man obiect that we cannot easily discern because he saith that they shal haue so great color that they shall deceiue if it could be the very elect I answere again that this error proceedeth only from our owne want of wit because we are so dull For God doth shew his power manifestly enough Therfore there is sufficient approbatiō of the doctrine and of the ministery in the myracles which God doth worke so that we be not blinde And whereas it is not of sufficient force among the wicked because they may now then be deceiued with the false myracles of Satan this must bee imputed vnto their owne blindnesse but whosoeuer hath a pure heart hee doeth also know God with the pure eies of his minde so often as hee doeth shewe himselfe Neither can Satan otherwise delude vs saue onely when thorow the wickednesse of our heart our iudgement is corrupt and our eies blinded or at least bleared through our owne slothfulnesse 23 Him haue yee slaine He maketh mention of the death of Christe for this cause chieflie that the resurrection might the more assuredlie be beleeued It was a thing full well knowne among the Iewes that Christ was crucified Therefore in that hee rose againe it is a great and wonderfull token of his diuine power In the meane season to the ende he may pricke their consciences with the feeling of sinne hee saith that they slue him Not that they crucified him with their owne handes but bicause the people with one voice desired to haue him put to death And although many of the hearers vnto whom he speaketh did not consent vnto that wicked and vngodlie crueltie yet doth hee iustly impute the same to the nation because all of them had defiled them selues either with their silence or els through their carelesnesse Neither hath the cloake and colour of ignoraunce any place forasmuch as he was shewed before of God This giltines therefore vnder which he bringeth thē is a preparation vnto repentance By the determinate counsell He remoueth a stumbling block because it seemeth at the first blush to be a thing verie inconuenient that that man whom God had so greatlie adorned being afterward laid open to all maner mocking doth suffer so reprochfull a death Therfore because the crosse of Christ doth commonly vse to trouble vs at the first sight for this cause Peter declareth that he suffered nothing by chaunce or because he wanted power to deliuer himselfe but because it was so determined and appointed by God For this knowledge alone that the death of Christ was ordeined by the eternall counsell of God did cut off all occasion of foolishe and wicked cogitations and did preuent all offences which might otherwise be conceiued For wee must know this that God doth decree nothing in vaine or rashly Whereuppon it followeth that there was iust cause for which he would haue Christ to suffer The same knowledge of gods prouidence is a steppe to consider the end and frute of Christ his death For this meeteth vs by by in the counsell of God that the iust was deliuered for our sinnes that his blood was the price of our death And heere is a notable place touching the prouidence of God that we may knowe that aswell our life as our death is gouerned by it Luke intreateth in deed of Christ But in his person we haue a mirror which doth represent vnto vs the vniuersall prouidence of God which doeth stretch it self throughout the whole world yet doeth it specially shine vnto vs who are the members of Christ Luke setteth downe two things in this place the foreknowledge and the decree of God And although the foreknowledge of God is former in order because God doth first see what he will determine before hee doth in deed determine the same yet doth he put the same after the counsell and decree of God to the end we may know that God would nothing neither appointed any thing saue that which he had long before directed to his end For men do oftentimes rashly decree many things because they decree them sodainly Therefore to the end Peter may teach that the counsell of God is not without reason he coupleth also therewithall his foreknowledge Now we must distinguish these two and so much the more diligentlie because manie are deceiued in this point For passing ouer the counsell of God wherewith he doth guide and gouerne the whole worlde they catch at his bare foreknowledge Thence commeth that common distinction that although God doth foresee all things yet doth he lay no necessitie vpon his creatures And in deed it is true that God doth know this thing or that thing before for this cause because it shall come to passe but as we see that Peter doth teach that God did not onely foresee that which befell Christ but it was decreed by him And hence must bee gathered a generall doctrine because God doeth no lesse shewe his prouidence in gouerning the whole worlde than in ordaining and appointing the death of Christe Therefore it belongeth to God not only to know before things to come but of his owne will to determine what he will haue done This second thing did Peter declare when hee saide That he was deliuered by the certain and determinate counsel of God Therfore the foreknowledge of god is another thing thā the wil of God whereby he gouerneth and ordereth all things Some which are of quicker sight cōfesse that god doth not onely foreknow but also gouern with his beck what things soeuer are done in the world Neuerthelesse they imagine a confused gouernment as if God did giue libertie to his creatures to follow their owne nature They say that the Sunne is ruled by the will of God because in giuing light to vs he doth his dutie which was once enioyned him by God They think that man hath free will after this sort left him because his nature is disposed or inclined vnto the free choyce of good and euill But they which thinke so doe feigne that God sitteth idle in heauen The scripture teacheth vs farre otherwise which ascribeth vnto God a special gouernment in all things in mans actions Notwithstanding it is our dutie to ponder cōsider to what end it teacheth this For we must beware of doting speculations wherewith we see many carried away The scripture will exercise our faith that we may know that we are defended
or a certaine number this grace is restreyned vnto Election that it may be the first cause of our saluation CHAP. III. 1 †or almost at that time NOw Peter and Iohn went vp together into the temple about the ninth hower of prayer 2 Furthermore a certaine man which was lame from his mothers wombe was caryed whom they laide daily at the gate of the Temple which is called Beautifull that he might aske almes of those which entred into the Temple 3 When hee sawe Peter and Iohn drawe neere to the Temple hee asked an almes 4 And Peter beholding him earnestly with Iohn said Looke on vs. 5 And hee gaue heede vnto them thinking that he should receiue somewhat of them 6 And Peter said Siluer and gold haue I none but such as I haue giue I thee In the name of Iesus Christ of Nazareth a rise and walke 7 And when he had taken him by the right hand he lift him vp and immediatly his feete and ankle bones receiued strength 8 And leaping vp he stoode and walked and entred with them into the Temple walking and leaping and praising God 9 And all the people saw him walking and praising God 10 And they knewe him that it was he which was wont to sit for the almes at the Bewtiful gate of the Temple And they were filled with wondering and were astonied at that thing which was come vnto him 11 Moreouer when the lame man which was healed helde Peter and Iohn all the people ranne amazed vnto them into the Porch which is called Solomons 1 We saw before that many signes were shewed by the hands of the Apostles nowe Luke reciteth one of many for examples sake after his common custome namely that a lame man which was lame of his feete from his mothers wombe was perfectly restored to his limmes And he doeth diligently gather all the circumstances which serue to set forth the myracle If it had ben that his legges had bene out of ioynt or if it had beene some disease comming by some casualtie it might haue beene the more easily cured But the default of nature coulde not haue beene so easilie redressed When as hee saieth that hee was carried we gather thereby that it was no light halting but that this man did lie as if his legges had beene deade Forasmuch as he was woont daily to aske almes heereby all the people might the better know him In that being healed he walketh in the Temple at the time of praier this serued to spread abroad the fame of the miracle Furthermore this doth not a litle set forth the same that being lift vp and set vpon his feete he leapeth vp therewithall and walketh ioyfully Went vp togither Because these words epi to auto doth no more signifie place than time this latter sense seemeth better to agree with the text of Peter yet because it is of no great importance I leaue it indifferent That is called the ninth houre of prayer when as the day began to drawe towards night For seeing the day from the rising of the sunne vnto the going downe thereof had twelue houres as I haue saide else where all that time was deuided into foure partes So that by the ninth is meant the last portion of the day as the first houre did continue vnto the third the third vnto the sixt the sixt vnto the ninth Hence may we gather by a probable coniecture that that houre was appointed for the euening sacrifice Furthermore if any man aske whether the Apostles went vp into the Temple that they might pray according to the rite of the law I do not think that that is a thing so likely to be true as that they might haue better oportunity to spread abroad the Gospel And if any man will abuse this place as if it were lawfull for vs to vse and take vp superstitious worshippings whilest that wee are conuersant amongst the ignorant and weake his reason shall bee friuolous The Lorde appointed that the Iewes shoulde offer sacrifice morning and euening By this exercise were they taught Exod. â—9 41 Num. 28.2 to beginne and end the day with calling vppon the name of God and with worshipping him Therefore Peter and Iohn might freelie come into the Temple which was consecrated to God neither did they pollute themselues seeing they called vppon the God of Israel that they might thereby declare their Godlinesse First in that the Lorde woulde haue the olde people to obserue the appointed houres wee gather thereby that the Church cannot bee without certaine Discipline And euen at this day were it profitable for vs to haue such meetings daily vnlesse our too too much sluggishnesse did let vs. And whereas the Apostles go vppe at that houre heereby wee gather that wee must foreslowe no opportunitie that is offered vs for the furtherance of the Gospel 3 He asketh an almes We see how God restored this lame man to his limbes contrarie to his expectation Because he thought that his disease was incurable hee was onely carefull for maintenance That is giuen him which he durst neuer haue asked In like sort God doth oftentimes preuent vs neither doth he stay vntill he be prouoked And hence can we not gather any occasion of slouthfulnesse as if the Lorde did therefore meete vs of his owne accorde that being idle and slothfull we may suffer the Lord to doe good vnto vs. For wee are commaunded to praie and therefore let vs not foreslowe our duetie But first of all vnder the person of the lame man wee haue set before vs an example of a man that is not yet illuminated by faith that hee may know howe to pray aright Such doeth God preuent as it is needefull euen of his owne accorde Therefore when as he restoreth our soules not onely to health but also to life hee himselfe is to himselfe the cause heereof For this is the beginning of our calling that hee may make those thinges to bee which are not Rom. 4.17 that he may shew himselfe vnto those who seeke not after him Furthermore howsoeuer wee bee alreadie taught by faith to praie vnto God yet because wee doe not alwayes feele our miseries it commeth not into our minde to seeke for remedie therefore the Lord bringeth the same freelie and vnlooked for Finallie howsoeuer we bee bent to pray yet doeth hee exceede our hope and petitions with his goodnesse 4 Looke vpon vs. Peter doth not thus speake before he be certaine of the purpose and intent of God And surely in these words he commandeth him to hope for some singular and vnwoonted benefite yet heere may a question be mooued Whether they had power to worke myracles so often as they would I answere that they were ministers of Gods power in such sort that they did attempt nothing of their owne will or proper motion but the Lorde wrought by them when he knewe that it was expedient it shoulde be so Heereby it came to passe that they healed
like sort hee maketh the faithfull attentiue and purchaseth audience among them as if he should say Seeing many boast that they are sonnes of Abrahā who were vnworthie of such honour shew your selues to be no bastardly seede Let vs learne by this that it is not a fault common to one age onely that good and sincere worshippers being mixed with hypocrites haue the name of the church common among them But we must haue a great care hereof that wee be in deed that which wee are called which thing the true feare of Almightie GOD will bring to passe and not the externall profession alone 17. The God of this people This preface did witnesse that Paul did goe about no new thing which might leade away the people from the lawe of Moses There is but one God who is God of all nations but hee calleth him God of that people to whom he had bound himselfe who was worshipped amongst the posteritie of Abraham amongst whom alone true and pure religion was to be found To the same ende tendeth that which is added immediately Hee chose our fathers For he testifieth by these wordes that he seeketh nothing lesse then that they may fall away from the true and liuing God who hath seperated them from the residue of the worlde Neither doe I doubt but that hee did more manifestly expresse that he did not preach to them an vnknowen or strange God but the same who reuealed himselfe long agoe to their fathers so that he doth brieflie comprehende the sound knowledge of god grounded in the law that their faith conceiued out of the law prophets may continue firme Notwithstanding he doth in the mean season commend and set foorth the free loue of God toward that people For howe came it to passe that onely the children of Abraham were the church and inheritance of God saue onely because it pleased God to disceuer them from other nations For there was no worthinesse to distinguish them but the difference began at the loue of God wherwith he did freely loue Abraham Of this free loue of God Moses doth oftententimes put the Iewes in minde as Deut. 4.7.10.14.32 and in other places Deut. 4.34 and 7.8 wherein god did set before vs a mirrour of his wonderfull counsell in that finding no excellencie in Abraham an obscure person and miserable idolatrer hee doth notwithstanding preferre him before all the worlde Furthermore this election was common to all people as was also circumcision whereby god did adopt to himself the seed of Abraham but there was also a more hidden election whereby seuering to himselfe a fewe of many children of Abraham he did declare that not all who came of the seede of Abraham according to the flesh are reckoned in the spirituall stock He did driue out a people Paul teacheth that all those benefits which god bestowed afterward vpon the Iewes did proceed and flow from that free fauour which he did beare toward their fathers For this was the cause that they wer deliuered by the wonderful power of god brought by his hand into the possession of the land of Canaan after that he had driuen out so many nations for their sake For it is no small matter for the land to be depriued of her inhabitors that she might receiue strangers This is the fountaine and roote of all good thinges whereunto Paul calleth vs that god chose the fathers This was the reason cause which moued god to so great patience that hee would not cast off that rebellious people who shoulde otherwise haue destroyed themselues a thousand times with their owne wickednesse Therefore where the scripture maketh mention that their sinnes were pardoned it saith that god remembred his couenant He saith that they were exalted though they were strangers that they may remember how worthie gorgeous their deliuerance was 18 He suffered their manners The compounde verbe hath greater force and grace in the greeke whereby the mercifulnesse of god is expressed in suffering the people whom he knew to be stubborne and disobedient And Paul giueth vs to vnderstand againe that the election of god was the cause that his goodnesse did striue with the wickednesse of the people Notwithstanding wee must note that god did so take pittie vpon his elect people whiles that he will continue firme in his purpose that he did notwithstanding sharply punishe the rebellious and wicked Hee spared the people in deed so that hee did not quite destroy them as he might by good right but hee founde also meanes Isai 10.22 that their wickednesse might not remaine vnpunished And so that of Isaias was fulfilled If the multitude shall be as the sand of the sea the remnant shal be saued 20 He gaue them iudges Vnder this name the scripture comprehendeth rulers gouernours and here is another testimonie of the infinite goodnes of god toward the Iewes in that he pardoned so many back slidings in thē For it is likely that Paul handled those things more at large which Luke gathereth briefly And we know what was the estate of the people during al that time seing that through vntamed wātonnes they did euer now then shake off the yoke They were often punished with most greeuous plagues yet so soone as they wer once humbled God deliuered them from the tyrannie of their enemies So that hee saued the body therof aliue amidst many deaths foure whole ages and one halfe And hereby it appeareth how vnworthie they were of the fauor of God which they did despice and reiect so often vnlesse the constancie of the election had gotten the victorie For how is it that God is neuer wearied but that he keepeth promise with those who are truce breakers an hundreth times saue only because turning his eyes toward his Christe hee hath not suffered his couenaunt grounded in him to decay or perishe 21 Afterward they desired And this chaunge was all one as if they would quite and manifestly ouerthrowe the gouernment which he had appointed 1. Sa. 8.5.7 whereof God himselfe complaineth in Samuel But the stabilitie of the election saued them from beeing punished as suche madnesse did deserue yea the wicked and vnlawefull desire of the people was to God a new vncredible occasion to erect the kingdome whence Christ shoulde afterwarde come For how is it that the scepter came to the tribe of Iuda saue only because the people were desirous to haue a king And assuredly the people dealt wickedly but God who knoweth how to vse euill things well 1. Sa. 15.28 turned that offence into safetie Whereas Saul was throwen downe from the kingdome it serued to reprooue the fault of the people but immediately when the kingdome is established Dauids familie Gen. 49.10 the prophesie of Iacob was verified 22 I haue found Dauid my seruant This title was not so much cited in praise of the persō as that Paul might make the Iewes more attētiue to receiue Christ For the
that the order of nature was broken when as religion was pulled in peeces among them that that diuersitie which is among them is a testimonie that godlinesse is quite ouerthrowen because they are fallen away from God the father of al vpon whom al kinred dependeth To dwel vpon the face of the earth Luke doth briefly gather as hee vseth to doe the summe of Paul his sermon And it is not to be doubted but that Paul did first shew that men are set here as vpon a Theatre to beholde the woorkes of God and secondly that he spake of the prouidēce of God which doth shew foorth it selfe in the whole gouernment of the world For whē he saith that god appointeth the times ordained before and the bounds of mens habitations his meaning is that this worlde is gouerned by his hand and counsel and that mens affaires fall not out by chaunce as profane men dreame And so we gather out of a fewe words of Luke that Paul did handle most weighty matters For whē he saith that the times were ordained before by him he doth testifie that he had determined before men were created what their condition and estate should be When we see diuers changes in the world when we see realmes come to ruine lands altered cities destroyed nations laid wast we foolishly imagine that either fate or fortune beareth the swinge in these matters But God doth testifie in this place by the mouth of Paul that it was appointed before in his counsel how long he would haue the state of euery people to continue and within what boundes he woulde haue them contained But and if he haue appointed thē a certain time and appointed the bounds of countries vndoubtedly he hath also set in order the whole course of their life And we must note that Paul doeth attribute to God not onely a bare foreknowledge and colde speculatiō as some men doe vndiscretely but he placeth the cause of those things which fall out in his counsel and becke For he saith not that the times were onely foreseen but that they were appointed and set in such order as pleased him best And when he addeth also that God had appointed from the beginning those thinges which he had ordayned before his meaning is that he executeth by the power of his spirit those thinges which he hath decreed in his counsell according to that Our God is in heauen Psal 115.3 he hath done whatsoeuer he would Now we see as in a campe euery troupe and bande hath his appointed place so men are placed vpon earth that euery people may be content with their bounds that among these people euery particular person may haue his mansion But though ambition haue oftentimes raged and many beyng incensed with wicked lust haue past their boundes yet the lust of men hath neuer brought to passe but that God hath gouerned al euents from out his holie sanctuarie For though men by raging vppon earth doe seeme to assault heauen that they may ouerthrow Gods prouidence yet they are inforced whether they will or no rather to establish the same Therfore let vs know that the world is so turned ouer through diuers tumults that God doth at length bring al things vnto the end which he hath appointed 27 That they might seeke God This sentence hath two members to wit that it is mans duetie to seeke God Secondly that God himself cōmeth foorth to meet vs and doth shew himself by such manifest tokens that we can haue no excuse for our ignorance Therfore let vs remēber that those men doe wickedly abuse this life that they be vnworthy to dwel vpon earth which doe not apply their studies to seeke him As if euery kinde of bruite beastes should fal from that inclination which they haue naturally which should for good causes be called monstrous And surely nothing is more absurd then that men shuld be ignorant of their Authour who are indued with vnderstanding principallie for this vse And we must especially note the goodnesse of God in that he doth so familiarly insinuate himselfe that euen the blinde maye grope after him For which cause the blindnesse of menne is more shamefull and vntollerable who in so manifest and euident a manifestation are touched with no feeling of Gods presence Whithersoeuer they cast their eies vpward or downward they must needs light vppon liuely and also infinite images of Gods power wisedome and goodnesse For God hath not darkly shadowed his glory in the creation of the worlde but he hath euery where ingrauen such manifest markes that euen blind men may knowe them by groping Whence wee gather that men are not onely blind but blockish when being holpen by such excellent testimonies they profit nothing Yet here ariseth a question whether men can naturally come vnto the true and merciful knowledge of GOD. For Paul doth giue vs to vnderstande that their owne sluggishnes is the cause that they cannot perceiue that God is present because thogh the shut their eies yet may they grope after him I answere that their ignorance and blockishnesse is mixed with such frowardnes that being void of right iudgement they passe ouer without vnderstanding al such signes of Gods glory as appeare manifestly both in heauen and earth Yea seing that the true knowledge of god is a singular gift of his faith by which alone he is rightly knowne commeth onely from the illumination of the Spirit it followeth that our minds cannot pearce so farre hauing nature onely for our guide Neither doeth Paule intreat in this place of the habilitie of men but he doth onely shew that they be without excuse when as they be so blinde in such cleare light as he saith in the first Chapter to the Romans Therefore though mens senses faile thē in seeking out God yet haue they no cloake for their fault Rom. 1.20 Cap. 14.17 because though he offer himselfe to be handled and groped they continue notwithstanding in a quandarie Concerning which thing we haue spoken more in the fouerteenth Chapter Though he be not farre from euery one of vs. To the end he may the more touch the frowardnesse of men hee saith that God is not to bee sought through many crookes neither need we make any long iourney to find him because euery mā shal find him in himself if so be it he wil take any heed By which experience we are conuict that our dulnesse is not with out fault which we had from the fault of Adam For thogh no corner of the world be void of the testimonie of gods glory yet wee neede not goe without our selues to lay hold vpon him For hee doth affect and moue euery one of vs inwardly with his power in such sort that our blockishnesse is like to a monster in that in feeling him we feele him not In this respect certain of the Philosophers called man the little worlde bicause he is aboue all other creatures a token of gods glory
yeeres of age 1. 1. 2. 1. How daungerous the deniall of Christ is 3. 17. and 5. 40. and 26. 10. Christ his comming is comfortable to the godly but fearefull to the wicked 14. 23. The afflictions of the church are common to Christ 9. 5. Christs assention is one of the principall poyntes of the christian fayth 1. 9. Howe great the authority of Christ is 3. 23. Christes body is not infinite 1. 11. How Christs body is in heauen 1. 11. and 7. 56. All the sayinges of Christ are not sette downe in writing 20. 35. How great the dignity of Christ is 10. 38. and 17. 31. Howe necessarye the knowledge of christ his doctrine is 1. 1. The summe of christ his doctrine 1. 3. Christs glorie is wonderful 8. 33. What great account we ought to make of the glory of christ 11. 25. and 26. 10. Christ his grace reacheth vnto all degrees 17. 11 Christ his grace must not bee separated from his presence 26. 19 How we must handle the contemners of the grace of christ 13. 40. How gently christ dealeth with those that be his 10. 41. Christ his innocency 13. 28. How great the maiesty of christ is 2. 34. and 9. 3. and 13. 25. To what ende christ his miracles did tend 10. 38. Christ his death was slanderous 5. 30. Christ his death was foretold 8. 32. Christs death is liuely 8. 32. Christ his death was voluntarie 8. 37. To beare the name of christ 9. 15 Christ his office 1. 1. 5. and 2. 33. and 3. 25. and 10. 43. and 13. 38. and 17 3. and 26. 22. Christ his kingdom was in times past shadowed by figures 21. 7. Christ his kingdom is eternal 2. 35. 8. 33. and 13. 34. Christ his kingdom is spiritual 17. 7 Christ his kingdome is neuer quiet in the world 4. 25. The nature of christ his kingdom 1. 6. The ornaments of christ his kingdom 21. 9. The perfection of christ his kingdom is deferred til the last day 3. 21. Christ his resurrection is true 13. 30. 33. Christ his resurrection is a principall point of the gospel 1. 21. Christ his resurrection is as it were the accomplishing of the gospel 4. 33. The knowledge of christ his resurrection is very necessary 1. 3. The vse of christs resurrection 13. 34. The voluntary sacrifice of Christ 8. 32 Christs triumph in death 8. 33. Christ his victory gotten of his aduersaries 8. 33. Christes life lasteth euer Ibid. The force of the voyce of Christ 9. 40. The difference betweene Christ his Apostles 3. 13. The comparing of Christe and Iohn baptist together 1. 5. The difference betweene Christ the pastors or ministers of the word 1. 5. and 7. 36. and 11. 16. All things are subiect to Christ 7. 59. and 9. 5. Christianitie cannot be without doctrine 9. 36. The true rule of christianity 1. 1. The summe of christianity 1. 3. and 2. 38. and 8. 32. Christians were somtimes called disciples 9. 36. 14. 23. 18. 22. 21 4. Who be true christiās 14. 23. 15. 22. How farre forth Christians ought to flee persecution 11. 20. Chrysostomes place 8. 33. 36. 18. 3 Ciceroes place 9. 25. and 17. 21. In what sence Circumcision is called the eternal couenant 15. 9. There hath alwaies been a Church in the world 23. 6. How hurtfull domesticall aduersaries are 15. 1. 20 30. How the restoring of the Churche ought to be accomplished 1. 17. The maiesty of the Church 5. 15. The warfare of the Church is not yet come 3. 21. Foure markes of the Church 1. 42. The peace of the Church is of no long continuance 12. 1. The perpetuity of the church is auouched in the person of Christ 8. 33. The persecutors of the Church shal be sore punished 1. 20. 9. 5. Why the Church did erre so long 14. 16. The Churche may erre in the election of Min. 6. 5. The Church hath alwayes something which may be reformed 6. 1. The Church is assaulted on euery side for diuers causes 12. 3. How hard and laborious the edifying of the Church is 18. 11. The condition of the Church is stable in the manifestation of Christ 2. 17. The state of the Church 7. 30. Looke the state of the faithful The true and right ordering of the Church 15. 16. The perpetuall gouernement of the church belongeth to Christ 10. 42. The church is the body of Christ 1. 18. The Churche is the house of God 9. 31. The Churche is compared to a buylding 4. 11. The Church is the temple of God 9. 31. The domestical Church 10. 2. The church gathered of the Iewes and Gentiles 15. 16. The church was for the most part gathered of the cōmon sort of mē 9. 43 How precious the Church is to God 20. 28. The church ought not to bee wythout discipline 3. 1. The church cannot be without an ordinary ministery 14. 23. How the church increased 1. 15. 2. 41. 4. 32. 5. 14. and 6. 1. 7. and 9 32. and 11. 19. and 13. 49. and 16. 5. 16. and 17. 12. and 19. 1. 20. The state of the Churche among the Iewes in the time of the Apostles 2. 7. The horrible dissipation of the church of Ierusalem in the time of Paul 23. 2. Principal Churches serue not a litle to keep other churches in order 15. 36 How farre we must imitate the example of Churches 15. 1. How profitable and necessary the vnity of Churches is 8. 14. Circumcision was to the Iewes a tokē and pledge of free adoption 7. 8. Whence some gather that the Iewes ought at this day to obserue circumcision with the appurtenances therof 15. 21. and 16. 3. Cōmon for that which is profane 10. 14 The cōplaint of Gregory Nazianzene of the successe of councels 15. 2. Brotherly concord is commended 1. 14 and 4. 32. Auricular confession of the papistes 19. 19. The conscience hath two parts 24. 16. Security of Conscience is very necessary 10. 20. An euill conscience driueth men vnto madnesse 7. 26. Examples of an euill conscience 5. 2. and 6. 12. Consent of the wicked in oppressing the gospel of Christ 23. 6. The Consolation of the faithfull 3. 20. and 4. 18. and 5. 17. 41. 7. 55. 59. and 8. 2. 9. 5. 37. and 12. 3. 23 and 14. 21. and 22. 7. Conspiracie to put Paul to death 23. 12. Contention is to be auoyded 23. 9. 10 Corinthus a sumptuous and populous citie 18. 1. How long Paul preached the gospel at Corinthus 18 11. Cornelius the Centurion 10. 1. 2. Cornelius was brought vnto the faith of Christ after an heauenly maner 10. 3. Cornelius was one of the faithfull before Peter was sent vnto him 10. 4. Wherin Cornelius offended in giuing honor to Peter 10. 25. Cornelius his willing obedience 10. 7. Couetousnes is condemned 5. 1. 10 2. and 19. 24. and 20. 33. How great the authority of Councels is 15. 2. 28. The decree
of the Counsel of Laodicia touching the Election of Pastours 14. 23. A liuely patterne of a lawful Councel 15. 12. How vnhappily doubtful Counsels fal out 5. 4. What a vertue Curtesie is 23. 19. Too much credulity is to be fled 21. 17. Peter healeth the Creeple 3. 7. Crispus the ruler of the Synagogue was conuerted to the faith 18. 7. Curiosity ingrafted in men 1. 7. Curiosity springeth from idlenes and distrust 1. 8. Curiosity of the Apostles 1. 7. Curiosity ought to be auoided 1 7. 20. 10. 41. 17. 21. 30. and 19. 19. D How the Daies were diuided by the men of old into certain houres 2. 14. 3. 1. and 10. 3. and 12. 14. The great Day of the Lord comprehēdeth the whole kingdom of Christ 2. 18. To whom the Day of the Lord is ioyful and to be wished for 3. 20. Dauid a figure of Christ 1. 18 and 4. 11. 25. 13. 22. 33. The temporall and fraile kingdome of Dauid 2. 35. Why the Day of iudgement is called the time of refreshing 3. 20. The Day of the Saboattis for the Sabaoth 19. 12. The Deaconshippe subiect to sinister murmurings 6. 3. To what ende the Deacons were ordayned 6. 1. 3. How Deacons ought to be chosē 6. 3. Deacons are subiect to the Elders 11. 30. What manner Deacons were in Popery 6. 2. Feare of Death falleth euen vpon the Saints 9. 13. How farre foorth we must bewaile the Dead 8. 2. Why they did in times past washe the bodies of the Dead 9. 37. Decrees of the Apostles 16. 4. Demas a trecherous reuolt 8. 13. Demetrius the Authour of sedition against Paul 19. 23. Demosthenes his place 12. 20. Deniall of Christ howe daungerous 36. 10. Deniall of our selues is commanded 7. 3. and 14. 16. and 20. 28. Deniall of our selues followeth true faith 8. 18. Whence the deniall of the prouidence and of the free election of God doeth come 20. 26. The deuotion or vowe of those who had conspired to kill Paul 23. 12. Dexterity is the gift of God 7. 10. The inuention of the image of Diana 10. 35. Dionysius Areopagita 17. 34. The disciples for the faithful 6. 2. The office of the disciples 21. 3. Discipline is necessary in the churche 3. 1. Discord must be fled 15. 2. How hurtfull inwarde dscord is to the church 15. 1. Discord betweene Paul and Barnabas 15. 37. Discorde ariseth for the most parte of ambition 23. 9. The true way of disputation 17. 2. Howe the Diuell is the father of lyes 16. 16. The diuels are enforced to yeeld to the maiesty of the gospel 8. 7. The popish diuinity is an horrible Labyrinth 16. 31. The popysh dyuines were ouerthrowen with the onely voyce of the Martyrs 6. 9. Doctrine is as it were the soule of the church 2. 42. Doctrine without zeale is vnprofitable 18. 25. How the Iewes did handle doctrine in Paules time 13. 15. The doctryne of the Gospel is no new doctryne 3. 21. The authority immortality of foūd doctrine 7. 38. The sum of the doctrine of the apostles 8. 25. The sorowes of death 2. 24. Donatists were heretikes 10. 15. Dorcas which was also called Tabita 9. 36. The difference betweene Dreames visions 18. 9. What a filthy vice Drūkennes is 2. 14 Drusilla the wyfe of Felix and daughter of Agrippa the elder 24. 25. The men of the East are enclyned to lust 15. 19. E Ecclesiasticall assemblyes are profitable 3. 1. and 5. 12. VVhat a hard matter the Edyfiyng of the church is 18. 11. VVherein the edifying of the churche consisteth 20. 21. We must study to edifie 10. 24. 11. 24. 25. and 13. 15. and 15. 28. 16. 5. 20. 20 The Egyptians woorshipped an Oxe 7. 41. VVhat Elders there were in the Apostles tyme. 11. 30. and 20. 16. A vessel of Election put for an excellent minister 9. 15. Election is the cause of al good things 13. 17. Election goeth before faith 13. 48. There was a double Election of the children of Abraham 13. 33. Whence the denyall of free Election commeth 20. 26. The Elect alone do truely beleeue 13. 48. 16. 14. and 28. 25. 26. The difference between the Elect and the reprobate the faithfull and the vnfaithful the godly and the vngodly 3. 20. and 5. 11. and 9. 5. 6. 29. 12. 13. and 14. 22. and 17. 32. and 16. 16. 30. 33. Eloquence is the gyft of God 24. 1. VVee must not despise all Eloquence 18. 24. How farre Eloquence doth profite the Gospel Ibid. The Encratite heretikes 10. 15. Eneas his faith 9. 34. Ennius his place 9. 37. Enuy is condemned 11. 23. 24. The bookes which were openly burnt at Ephesus 19. 19. Epicures make semblaunce of faith 8. 15. Epicures dotings 17. 18. The difference betweene the Epicures and Sadduces 23. 8. The Errour of those which hold that the baptisme of Iohn and the baptisme of Christ were diuers 1. 5. The errour of the Iewes touching the kingdom of the Messias 1. 8. Stubbornnesse accompanieth Errour 11. 2. Errours once conceyued are not easily plucked out of mens mynds 10. 45. The old Errors are retayned in Popery the names alone being changed 28. 11. The sect of the Essenes 26. 4. The Euangelistes were in the middest between the Apostles and Doctors 21. 8. Ennica the mother of Timothie 16. 3. How the Eunuches faith was perfect 8. 37. The notable modesty of the Eunuches 8. 31. Eusebius his place 12. 17. and 15. 13. Eutiches an heretike 30. 28. Eutichus was raised from death when Paul praied 20. 10. An Example of dying godlily and holily in the death of Stephen 7. 59. Exhortations are very necessary 11. 23. 14. 20. and 19. 8. The popish Exorcists 19. 13. F True Faith 10. 43. and 11. 21. 16. 31. 33. Faith put for the woorde of God and the profession of Christianity 6. 7. Faith is the gift of God 15. 9. 16. 14. Faith commeth by hearing 8. 6. and 10. 5. and 14. 9. 17. Faith is the soule of the Church 23. 6. Faith is the sole foundation of godlynesse 24. 14. 25. 19. True faith doth wholly addict vs to God 10. 33. Faith is grounded in the woorde of God 13. 9. Faith alone doth iustifie 13. 39. Faith leaneth to the resurrection of Christ 1. 3. Faith dependeth vpon the election of God 13. 48. How faith doth purifie the heart 15. 9. Faith must not bee separate from the knowledge of Christ 10. 4. The Faith of the men of Antioche 11. 17. The intangled Faith of the Papistes 16. 31. The certainty of Faith 1. 4. The confirmation of faith is necessary 8. 25. and 17. 11. The externall confession of Faith is necessary 8. 36. The fruite of faith 8. 39. The foundation of the true Faith 24. 14. The encrease of Faith 8. 37. and 10. 48. The righteousnes of Faith 13. 38 The nature of Faith 27. 25. The obedience of Faith 10. 20. The office of Faith 15. 9.
12. 2. 7. and 14. 23. and 16. 26. and 20. 1. 9. and 21. 31 34. 23. 16. and 25. 1. and 28. 16. God beholdeth the heart 8. 23. Why God did sweare 2. 30 God vseth to giue more to the godlye then they desire 12. 15. How God did reueale himselfe to the Fathers 2. 17. God preuenteth men with his grace 3. ◠Why God doth not punish the wicked forthwith 27. 24. How God reigned in his 1. 3 Why God would haue only a few miracles wrought and that for a short time 14. 11. Howe God vseth the industrie of the wicked 4. 28. and 13. 21. 27. 17. 26. and 23. 23. 27. The free loue of God toward his 13. 17. and 27. 24. The secrets of god must not be sought out curiously 14. 16. and 17. 30. 16. 5. The end of Gods benefits 7. 7. How great the goodnes of God is toward those that be his 2. 25. 18. 3. 3. and 7. 38. and 11. 3. and 12. 15. and 17. 27. Gods goodnes vseth to striue with mēs wickednes 27. 42. How necessary the knowledge of the true God is 17. 22. The fruit of the knowledge of God 8. 39. We must seeke the counsel of God in his word 20. 26. The lawfull worship of God 14. 15. The worship of God is alwaies spiritual 7. 44. and 15. 9. and 17. 25. The decree of God is immutable 2. 23. The vse of Gods gifts 2. 22. Gods election is free 16. 5. Gods election is the cause of all good things 13. 18. and 22. 14 Gods couenaunt cannot be voyde 17. 4. VVhat account wee ought to make of the glory of God 4. 30. and 8. 20. and 9. 45. 28. 6. Gods grace was neuer tyed to Ceremonies 7. 7. Gods grace is not tyed to the Sacraments 22. 16. Gods grace is the first cause of our saluation 2. 47. Gods grace is free 16. 5. Gods grace is necessary for al men 10. 43. Gods grace preuenteth men 5. 31. 7. 2. and 93. 5. and 10. 4. 5. 35. 13. 48. and 22. 14. Gods fauour and mercy toward those that be his 2. 30. and 5. 19. and 9. 31. 39. 10. 4. 30. 45. and 13. 18. 20. 14 17. 15. 10. 17. 24. 18. 9. 10. and 22. 19. The calling vpon God is his principall worship 2. 21. Calling vpon God is alwayes necessary 7. 59. Gods infinite mercy 9. 3. Gods mercy is necessarye for all men 10. 43. Gods nature 1. 26. and 4. 29. 8. 14. and 13. 21. Gods works are neuer without fruite 2. 12. How we must weigh the woorkes of God 2. 12. 3. 9. 15. 18. Gods pacience toward the people of Israel 7. 36. How Gods power must be considered 20. 32. Gods power must not be separated frō his counsel 15. 10. Gods power in Christes resurrection 1. 30. How great Gods power is 4. 24. 9. 1. 40. and 12. 7. and 26. 8. Howe Gods foreknowledge ought to be considered 2. 23. and 17. 26. Gods presence is fearefull 9. 3. and 10. 4. Gods presence doth sanctifie the place 7. 33. The knowing of Gods presence is the best stay for the godly 2. 25. Gods promise was peculiarly appoynted for the Iewes 2. 39. Gods promises are to be imbraced by faith 7. 5. Gods promises in Christ 13. 32. 34. How Gods prouidēce must be weighed 4. 28. How reuerently and modestly Gods prouidence ought to be considered 17. 30. VVhence the deniall of Gods prouidence doth come 20. 26. A place of gods prouidence 1. 18. 26. and 2. 23. and 4. 21. 24. and 5. 7. and 7. 17. and 8. 4. 32. and 10. 10. and 12. 2. 20. and 13. 21. 27. 37. 14. 17. and 16. 5. 17. 26. 28. 18. 24. and 19. 2. and 21. 31. 33. 23. 16. 23. and 25. 22. and 28. 3. VVherein the kingdom of God consisteth 1. 3. 28. 31. How gods kingdome is erected in vs. 8. 5. Gods kingdom is spiritual 17. 18. and 18. 18. and 19. 8. and 28. 22. The feare of god in the faithfull 5. 11. The feare of god is necessary for al the godly 16. 2. 35. and 13. 16. 41. VVhy gods worde is compared to a sword 2. 37. The worde of god is saide to increase two maner of waies 6. 7. The word of god doth make the godly afraid 10. 4. VVhy the word of god is set before the reprobate 28. 27. The authority of the word of god 8. 25. and 13. 51. and 20. 23. and 28. 25. The contēpt of the word of god must be sore punished 3. 22. and 13. 41. 51. and 14. 16. The maiesty of the worde of god 12. 52. The plainnesse of the word 2. 27. The force and efficacie of the word 3. 6. and 5. 5. 33. and 8. 6. 13. and 9. 22 and 19. 6 and 24. 26. The manifold vse of the word of god 14. 20. VVee must neither adde too nor take away from the worde of god 26. 22. How much gods truth doth profit the reprobate 26. 24. Gods calling is free 16. 5. VVhat account wee must make of the calling of God 17. 1. VVee must follow the calling of god 20. 23. and 23. 12. Gods wil is the chiefest law of equitie 14. 16. Gods wil must be preferred before all things 21. 2. 13. 14. Gods will must be sought in the law 2. 23. Gods will must bee sufficient for the godly 28. 27. How terrible the voyce of god shal be to the wicked 5. 3. The lawfull way to worship god 8. 28. The difference betweene god and all creatures 17. 28. The difference betweene god men 10. 33. and 11. 16. and 15. 8. The difference betweene god and Idols 7. 2. The difference betweene god and the world 5. 41. We must obey god without delay 16. 20. 23. 29. and 15. 4. God must haue the whole praise and glory 14. 26. 26. 2◠28. 8. It is mans duty to seeke god 17. 27. What it is to tempt god 5. 9. and 15. 10. The false opinion of the gentiles touching their gods 17. 22. God must not bee woorshipped with mans traditions 15. 29. and 16. 4. One god 14. 15. God is no respecter of persons 1. 26. and 22. 1. and 10. 34. and 16. 22. God hath life and death in his power 7. 55. God is not the Author of euill 2. 23. God alone is the Author of miracles 14. 3. and 19. 11. and 28 8. Peace of the godlie 2. 25. The security of the godly 2. 15. 46. Why sincere and sounde godlines was neuer found in the more part of the world 14. 15. There is no godlines without right instruction 18. 22. Faith is the foundation of godlinesse 24. 14. and 25. 19. To go in and out for to be conuersant 1. 21. and 9. 28. How goods are common among the Faithful 2. 45. and 4. 33. 34. Who is to be counted a good mā 11. 24 Good men are mixed with the badde 6. 1. 5. and 8.