the righteousnes thereof 4. Of the sacraments how manie theie are and what theie signifie THe sacrifice of Christ is applied both by the worde by faith and by the sacrament but diuerslie For by the word which is written in the heart by the holie spirite it is offered as by the hand of God By faith beeing conceaued of the word through the holie spirite it is receaued as by the hand of man And by the Sacraments as by the seale of God it is signed For he that beleeueth the preaching of the Gospel wherbie the benefite of Christ his sacrifice is offered by faith which is à worke not of nature but of grace in man he receaueth Christe wholie together with his benefites which benefites are sealed by the sacramentes as that holie Apostle Paule doeth teach Wherebie it appeareth how needeful the ministerie of the worde is as that which is ordained from heauen to offer this incomparable treasure to vs this is it which the Lorde saith Preach the Gospel to euerie creature Againe Teach al nations This ministerie the Apostles deliâ—ered by the handes as it were to posteritie and from them it is come vnto vs and shall not be abolished while this worlde shal endure although Satan with greate rage do persecute such as syncerelie do sound-out the Gospel And therefore it is our partes if we loue our saluation to heare to vnderstand to loue the worde of God to meditate ther-vpon al our life long yea and to beleeue the same and to liue thereafter that at the length we maie come vnto the desired end of happinesse For Dauid in the beginning of his Psalmes sange not in vaâ—e when he sange on this wise Blessed is the man who doeth meditate in the lawe that is in the doctrine of the Lorde daie and night But wherefore is he blessed Because the meditation of the worde worketh two thinges First that thou neither listen vnto the counsels of the wicked nor stand in the waie of sinners nor sit in the seate of the scorneful Secondlie that thou become like à tree planted by the riuers of waters that wil bring forth her fruite in due season vntil thou attaine vnto verie happines it selfe And therefore it is added in another Psalme Blessed are al that trust in him But on the other side where this worde of the Lord is neither loued nor hearkened vnto nor thought-vpon nor beleeued nor done man by litle and litle is wrapped in the counsels of the wicked carried violentlie into the waie of the sinners and at length blasphemeth God and al religion and becommeth à plaine epicure so that at length he feareth not in his hart to saie There is no God although the lieng toung saie otherwise And so he proueth like à tree planted in moste horrible filthinesse and diuelish mud to bring forth fruite meete for death damnation according as it is written in à certaine Psalme Theie be corrupted and abhominable in their waies And that deseruedlie For y e contempt of this word wherbie Christ himselfe doth offer himselfe vnto vs doth highlie offend God yea and bringeth vpon the contemners themselues and vpon their posteritie too blindenes or a reprobate minde al maner wickednes and filthinesse as Paule in his first Chapter vnto the Romans teacheth at large And in another Chapter the same Apostle doth saie Because theie receiued not the loue of the truth and therefore God shal send them strong delusion that there should beleeue lies And the euent in manie nations where Christ himselfe and the Apostles haue preached doth aunswere to this prophesie of Paul touching the punishment of such as contemne the worde of God Neither be the Turkish warres anie thing els but verie tokens of Gods displeasure for the contempt of his worde And therefore let vs be more circumspect by the harmes of other men and esteemâ— we greatlie the benefite of God who hath deliuered to vs his pure worde wherebie he doeth offer this infinite grace and benefite of the sacrifice of his sonne by whose merite we be deliuered from the power of sinne and death and endued with eternal righteousnesse and glorie Secondlie in the application of the sacrifice of Christ it is required that euerie one of yeeres doe beleeue For as the worde doth offer So faith which commeth by hearing of the worde doth receaue Christe wholie with al his merites and beleeueth that al sinnes be forgiuen for the sacrifice sake of the Sonne of God And therefore in the Christian Creede it is saide I beleeue the forgiuenes of sinnes that is I doe knowe and am firmelie persuaded that God according to his promise wil receaue me into fauour because of the sacrifice obedience of his Sonne and wil not impute my sinnes to me anie-more but vtterlie blot and forgiue yea and remember them no more For faith is not a wauering opinion but à certaine knowledge of the free promise and à firme confidence that sinnes be forgiuen for Christ his sake This faith as touching the certaintie thereof dependeth both vpon euident testimonies of the Scriptures vpon parables and vpon approued examples but as touching confidence it resteth onelie vpon the merite of Christ. Paul after Dauid saith Blessed are theie whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth no sinne And Christ doth saie Sonne be of good comforte thie sinnes are forgiuen thee And to the ruler of the Synagogue the Lorde saith Onelie beleeue And to the woman which had an issue of bloud Thie faith hath made thee whole Among manie parables that is notable which is in the 18. chapter of Matthewe of him which did owe tenne thousand talentes and hauing not wherewith to discharge he was of meere grace forgiuen the debt Hitherto belongeth also the parable of the two debters and of the prodigal sonne Among examples the most excellent is of the Theefe whose sinnes were forgiuen him without anie merites either going-before or comming-afterward I omit Dauid Manasses Peter Paul Magdalene and others With this faith of the remission of sinnes two thinges are continualie ioined which although theie differ from the faith of the remission of sinnes yet can theie be separated at no time And theie are to speake with the Apostle Grace and Gifte of which I wil speake more distinctlie that we maie the better consider what à great blessing faith of the free remission of sinnes is Grace in this place is the verie iustification of à beleeuing man and from the cause is so caled For Paul in the 5. Chapter vnto the Romanes doeth saie so where he compareth sinne and grace together The iudgement came of one offence vnto condemnation but the grace of manie offences vnto iustification And As by the offence of one the fault came on al men to condemnation So by the
them either quicke or deade This champion of the Lord for sooth first à theefe afterward à seditious souldier then a runne-agate after that à capitane of à rebellious hoste perswadeth light heads enimies to the true religion howe he is the messenger of God wherebie we maie gather howe greate the power of Satan is in them whiche imbrace not the trueth Whereof it is that at this daie that aduersarie of God defendeth his blasphemies against God by Turkishe and Mahometical force according to the prophecie of Daniel It foloweth that we speake of the lawes of Mahomet which are partlie political partlie ceremonial or of seruice but of these I wil touche verie fewe wherebie it wil be easie to iudge of the rest First of al to his Arabians that is to poore men accustomed to liue vpon the spoile he aloweth theft and setteth à lawe of reuengement Hurt him saith he which hurt you He saith also He that either killeth his enemie or is killed by his enemie entreth into Paradise He permitteth men to haue manie wiues He aloweth diuorcement for a trifeling cause and receauing againe vpon smal occasion Nowe I praie you what is more against nature than such lawes if theie maie be caled lawes which peruert the lawe of nature that is common to all men On the otherside he hath giuen some lawes which make to the increase of loue and goodwil among men He commandeth almes to be giuen and promiseth paradise to such as giue liberalie if so be theie haue couragiouslie foughten against the enemies He willeth punishment to be giuen to the poore for their offences But to the good law he annexeth impietie namelie how therebie theie doe merite remission of sinnes He hath ceremonies washings circumcisioÌ„ fiue times in à daie he compelleth his to praie in the temple But that hypocrisie helpeth no whit seeing theie are voide of the propiciatorie without which there is none accesse vnto GOD. He willeth to absteine from swines fleshe Hetherto of the lawes The fables which he intermixeth as diuine mysteries be verie ridiculous and foolish of which I wil recite foure y t by them the rest as the Lion by his talantes maie be iudged This stout souldior of the Lord Mahomet by name telleth how by the conduction of Gabriel the Angel he ascended into heauen to talke with God Where first of al meeteth with him an Angel ten thousand times huger than the whole worlde for whome he got à pardon of God whom he had offended beeing requested to make intercession vnto God for him Which done God put his hand vppon Mahomet whereby he was stroken with so extreme à colde that it pearced vnto the verie marrowe of his backe He saide that God was carried in à chaire by eight Angels whose head he vainelie reporteth is of such à bignes that the swiftest birde that is in a thousand yeeres can-not flie from one part thereof vnto an other The second fable like the same where-vppon the prohibition of wine is builded is this There was saith he two Angels of God namelie Horroth and Marroth sent from God on à time from heauen into the world appointed to gouerne and to instruct mankinde with these commandementes that theie should neither kil nor iudge vniustlie nor drinke wine So à long time theie were so taken and knowen to be iudges ouer the whole worlde Vpon à certaine daie à woman of al other the fairest came vnto them hauing à matter against her husband who to make the iudges like her cause inuited them vpon à certaine daie vnto dinner And beeing at their good cheere she herselfe bringeth fine meates furnisheth the table with boules of wine yea she serueth and seeth that theie lack nothing biddeth theÌ„ to eate to drinke spare naught What needs many words her faire words ouercame them and drunke with wine theie burned after their faire hostesse see the chastitie of Mahomets Angels being ouercome theie desired her companie she promiseth vpon à condition if one of them would tel her howe theie vse to ascend into heauen and the other howe she might descend The condition they like When she had learned the same suddenlie she was lifted-aloft and ascended into heauen Which when GOD sawe and had sifted the cause he made her the daie star as beautiful among the Starres as euer she was among women To the Angels called before his iudgement seate he appointed that theie should choose either the paines of this life or of the world to come who chose the paines of this life Wherefore theie are hanged vpon iron chaines with their heades downewarde in the pit Behil vntil the daie of iudgement For which cause the vse of wine is forbidden to the folowers of Mahomet least theie fal into the like peril Such like stuffe is the fable touching the prohibition of swines fleshe When al liuing creatures saith he were in the Arch of Noah the Elephant caste-backewarde whereof sprang an hogge who with his snoute turned vp dongue whereof sprang à mouse the which gnawed the hempe wherewithal the boordes of the ship were ioined Hence Noah was stroken with à maruelous terror and constrained to aske counsel of the Lorde who for remedie at that pinch willed Noah to strike à lion vpon the fore-head from the nostrels of which Lion being moued lepped-out à cat which hunted the mouse and deliuered mankinde from so greate daunger This was the greeuous cause forsooth whie the fleshe of swine is forbidden to bee eaten of the Saracens Here-vnto let vs adde the fable concerning y e last iudgement Of this he saith God shal giue the Angel of death in charge that he kil euerie creature which doth breath aswel al the Angels as al the diuels and all men sheepe fishes beastes and cattel that al maie be dead except God himselfe This done he wil cal the Angel of death saieng O Adriel is anie thing yet remaining of al my creatures And he shal aunswere Nothing Lorde but I thie weake and feeble seruant Then shal the Lorde saie vnto him seeing thou hast killed al my creatures goe thou thie waies betweene Paradise and hel and afterwarde kil thie selfe and die So the vnhappie wretch departed and in that prescribed middle-place lieng on the ground wrapped in his winges he choaked him-selfe with such an horrible roaring as had the celestial spirites and earthlie creatures bin aliue theie could not choose but haue died thereat After which time the world shal stande voide 40. yeeres together Which expired the Lorde holding heauen and earth in his fiste shal saie as foloweth Where be nowe the Kinges Princes Potentates of this worlde Whose is the Kingdome the Dominion and the power Speake if ye haue anie truth in your words And these wordes thrice repeated he wil raise-vp Seraphuel and saie to him Take this trumpet and descend into Ierusalem and sounde there Then Seraphuel hauing receaued the trumpet which is as long as Ã
nothing else but an absoluing of the beleeuing man from sinne an imputing of the righteousnesse of Christ and à free accepting vnto euerlasting life for Christ his sake And whosoeuer shal patch his owne merite with Christs as either à part or à cause or consummation of righteousnesse is doubtlesse out of the waie according vnto that of Paul vnto the Romanes Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse they haue not submitted themselues to the righteousnes of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth Wherefore abide we in the way of Christ his merite least with the vnbeleeuing Iewes and idolatrous Papistes we vtterlie forgoe righteousnes and saluation Howe is he the waie by example In proposing himselfe for à paterne of godlines according to that I haue giuen you an example that ye shoulde doe euen as I haue done to you Againe Loue ye one another as I haue loued you I am the light of the worlde he that foloweth me shal not walke in darkenes but shal haue the light of life Nowe he doeth folowe Christ who both embraceth his doctrine and resteth vpon his merite and placeth the example of Christ as à light before him Then by doctrine Christ doeth illuminate the minde that he may shewe the father by merite he doeth iustifie and by his example prescribeth à rule to liue by so that iustlie he deserueth to be called the onelie waie of saluation and happines Howe is Christ the trueth He is the truth both in fulfilling the prophecies and in performing promises and finalie in giuing true libertie and freedome For firste al the prophecies of the prophets and figures of the olde Testament are fulfilled in him according vnto that of Iohn The lawe was giuen by Moses but grace and trueth came by Iesus Christ that is what Moses hath shadowed by figures Christ in trueth hath fulfilled Againe he doth constantlie kepe promise He hath promised to be with his Church he giueth an euident token that he is present by his wonderful preseruing y e same amiddes the rage of Satan his limmes He hath promised that the gates of hel shal not ouercome the Church which promise he keepeth faithfullie Finalie he is the trueth also in giuing true libertie Hitherto is that of Iohn If yee continue in my wordâ— ye shal know the trueth and the truth shal make you free that is of the seruants of sinne he wil make you the free sonnes of God so that sinne can haue no more power ouer you And this was it which afterwarde in the same chap. is said If the sonne shal make you free you shal be free in deed And the sonne maketh free when he endueth man with his spirit according to the saieng Where the spirit of the Lord is there is libertie Howe is Christ the life By regenerating sanctifieng and glorifieng By regenerating because through his spirit he regenerateth vs into new men For through beleeuing we by à certaine secret blast and working of the spirit of Christ are borne the children of God according to that saieng He gaue power to be the sonnes of God euen to them that beleue in his name The greeke word in that place signifieth not so much à power as à preheminence And therfore Nonnus did aptlie expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à celestial honor or preheminence Howe this new spiritual natiuitie commeth to passe Christ teacheth Iohn 3. The wind bloweth where it listeth and thou hearest the sounde thereof but canst not tel whence it commeth so is euerie man that is borne of the spirite that is As nothing of the wind is perceiued but through the blast and sound so we be regenerated after an hidden forme wheÌ„ we beleeue but that regeneration is perceaued through the power and working of the holy spirit in the man regenerate A notable token of this newe regeneration is Baptisme Furthermore here woulde be considered the coÌ„parison betweene the life of nature and the life of grace the more to stir vs vp vnto the loue of the life of grace The life of nature is verie short but the life of grace is the beginning of immortalitie As an image hath the shape and not the substance So this present life hath nothing permanent nothing of continuance And therefore Paul doeth saie The fashioÌ„ of this world goeth-away for this present life hath manie sudden changes But the life of grace wherebie we are the sonnes of God hath the thinges which euermore abide and continue The present life is caled à natural life but the life of grace is à diuine life as witnesseth the Apostle The present life is excluded out of Paradise but the life of grace is entered into the spiritual paradise wherefore henceforth beware we of trappes least againe deceaued of the old serpent we be excluded out of Paradise Againe Christ is the life by sanctifieng For the regenerate more and more dailie by the power of y e death resurrection of Christ are mortified in the flesh and quickened in y e spirit For so saith y e Apostle Know ye not that al we which haue ben baptized in to Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised-vp from the dead by the glorie of the father so wee also shoulde walke in newnes of Therefore that the fleshe is mortified in vs it is done by the vertue of Christe his death that the spirite is quickened it is by the efficacie of Christ his resurrection This mortification and this quickening be partes of sanctification whereunto the Apostle testifieth we are called This sanctification or separation of man from the vncleanesse of the gentiles through the mortification of the fleshe and coâ—iuÌ„ction of him with God through y e quickening of the spirit is y e renuing or repairing of the image of God in man Wherefore as the image of Caesar in coine putteth men in minde what is due to Caesar So this image of God doeth admonish man what he bearing this image of God oweth to God Last of al he is called the life by glorifieng For by his owne power he shal raise vs vp being vp-raised he wil endue vs with immortal glorie For they are both the benefites of Christ to wit both the raising-vp of the dead and the giuing of eternal life wherein wee shal be conformable to him worlds without end This likenesse of the Church with Christ which is the coniunction and knitting of him with God is mans perfect felicitie yea and the ende of man For if that be mans ende which maketh him perfect and blessed so that he shal neither want nor wish any thing and is therefore named the ende because it pertaineth vnto
the last and most perfecte theÌ„ the most perfect state of man in the euerlasting life shal be y t conformitie with Christ wherein man shal abide blessed for euermore Sith God hath made man for this end he vndoutedlie wil haue al men to attaine vnto this end according to this saieng God wil that al men shal be saued and because he wil the end he wil also the meanes vnto the end and therefore the Apostle addeth God wil that al men should come vnto the knowledge of the truth For without this meane none can come vnto the end Therefore seeing the ministerie of the Gospel is appointed for this ende who seeth not howe necessarie howe diuine and howe louelie it is Whoso truelie putteth this ende before his eies wil not easilie be terrified from the confession of the Gospel by anie threates and afflictions of Tyrantes Let this then suffice to be spoken touching the true Church Vpon the third verse God willing we purpose to entreate of the triple state of the Church to wit vpright troubled and exiled Also of the inward and external notes of the true Church And vpon the sixte verse we wil discourse of the crosse and of the comforte of the Church vnder the crosse CHAP. 13. The cause whie the Church is so beloued and amiable to the Lord of hostes IT foloweth nowe that we shewe which I proponed in the thirde place whie the Church is so louelie and amiable in the eies of the Lord of hostes The cause of this loue is not founded in vs but in the Lorde of hostes himselfe as Paule writing vnto the Ephesians doth saie He hath loued vs in the beloued and God the father gaue this voice from heauen This is my beloued sonne in whome I am wel pleased Euerie one therefore who is in Christ through faith is beloued of God and become amiable in respect of the goodnes that is the righteousnes and bewtie that is the holines of Christ communicated vppon him For these two thinges to wit goodnes and bewtie do allure the mindes of men to loue them who are endued therewithal The Church then is loued of God in the beloued and that by reason of the societie which y e Church hath with Christ. Now for the better vnderstanding what kind of societie it hath with Christ for which the Church becommeth so amiable to the Lord of hostes certaine degrees of fellowshippe which men haue with Christ both God and man would be considered Generalie men haue a double societie with Christ the one whereof is not healthful the other healthful Of the vnhealthful societie there is à threefolde sort The first is of nature onelie that meane whereby men are conioned with Christ by the communion onelie of nature as are al nations which know not Christ the infidel Iewes and Turkes The seconde is of nature and of outwarde professioÌ„ onelie when as besid natural societie outward professioÌ„ of Christian religion is ioined such is the felowship of y e vngodlie who faine theÌ„selues for Christians The third is of nature of outwarde profession and of the sacraments onlie This societie is of hypocrites who beare à color of holines without à liuelie confidence in Christ. The healthful fellowship with Christ is that whereby men are associated to Christ through participation of the spirite and application of the benefites of the Mediator and this also is of three sortes The first is of nature and of inward coniunction onelie Hereby are they conioined to Christ who beleeue in Christ but yet are not knowne as are manie both in Turkie and vnder the Pope The seconde is of nature of inwarde coniunction and of outwarde profession onelie such was that of Cornelius before he was baptized The thirde is of nature of inward coniunction of outwarde profession and of the sacramentes also And this is the most perfect such is the communion of the godlie in wel reformed Churches This societie of the Church with Christ maketh her to be most louelie in the sight of the Lorde of Hostes. And therefore Dauid not without cause brake into this admiration O Lorde of hostes how amiable are thy Tabernacles And Balaam Num. 24. How goodlie are thy tentes ô Iaakob and thy habitations ô Israell As the vallies are they stretched-foorth as gardens by the riuers side as the aloe trees which the Lorde hath planted For when the Prophet with corporal eies did behold those outward tabernacles by à prophetical spirite he was carried into the contemplation of the beautie of the Church of Christ which in deede is goodlie and amiable to God in respect of her coniunction with Christ in whome all which beleeue are both righteous and holie and beloued of God and abound with al spiritual giftes looking for that blessed inheritance whereof they haue for à most certaine earnest penie the holie spirit Seeing then this fellowship with God in Christ and through Christ is the ende of good thinges yea and mans soueraigne felicitie it is meete that we haue the same in hie price and estimation yea and preferre it afore al worldlie things be they neuer so deere and precious Here therefore verie great heed woulde be had that we neither through our owne default nor through others doe forgoe the same Through our owne default we leese it when we waxe slothful either in reading or in meditating of the worde or in the exercises of godlines as in praier thankes-giuing frequenting the sacramentes and soforth For thereby the spirite of faith is queÌ„ched and man ful shamefulie falleth from this communion Through the fault of others wee leese the same when either through sophistrie or hypocrisie or tyrannie or frowardnes of the people or by offences vanquished we castawaie the confession and breake the bande of this heauenlie societie and chuse to folow rather manie that are wicked than à fewe good For manie there haue beene which for not defending this fellowship with such à zeale as they were bound to doe haue vtterlie fallen from the same and neuer returned-againe therevnto such were Cain Iudas and Saul Let it be had in minde how cursed the societie of men with the diuel is for whom are appointed euerlasting punishments Hereby nowe it maie be gathered whie Dauid so longed for the tabernacles of the Lorde of hostes as in the second verse it foloweth CHAP. 14. 1 A description of the loue of the Church towarde God 2. The sundrie significations of the hâ—â—rt and fleshe Verse 2. MY SOVLE LONGETH YEA AND FAINTETH FOR THE COVRTES OF THE LORD MINE HEART AND MY FLESH HAVE REIOICED IN THE LIVING GOD. IN this verse is shewed howe the Church shoulde be affectioned towardes God For Dauid by his example here teacheth howe greatlie wee are to couet societie with the Church of God that with true and spiritual ioie we maie reioice in the liuing God Beholde here a most goodlie order of the cause the effect and ende The first
man woulde worship the water either to be sprincled vpon à man to be baptized or sprincled alreadie and reserued for worship sake Nowe whereas the Papistes doe attribute to the reciting of the wordes of the supper virtue to transsubstantiate to speake as they do the elements surelie they haue learned that of the Magicians and witches rather than of Christ. For he alone it is and none other that by his diuine power worketh in the supper by the hands of his ministers reacheth to vs when wee doe communicate his verie bodie and his verie blod after an vnsearchable maner And wheras in reformed Churches the ministers of the Gospel doe pronounce the historie of the institution of the supper with à loude voice in à knowen tongue they doe it not that anie virtue by that reciting shoulde passe-ouer into the elementes but otherwise for à most holie and profitable purpose For they know nothing is more comfortable to the godlie than to heare the historie of the instituted supper which containeth the causes of the institutiō and commendeth to them the greate loue betweene Christ and his Church And therefore as the Papistes by mumbling with themselues the wordes of the supper commit hainous sacriledge by keeping close the doctrine of Gospel the summe whereof is contained in the historie of the institution of the supper So doe I iudge it an intollerable thing sorelie to be punished if anie woulde celebrate the Lord his supper without repeating the historie of the same taken either out of the Euangelistes or out of Paul Here some perchance wil arise saie in the celebration of the supper in the reformed Churches y e bread is cōmonlie adored euen as in y e papacie Herevnto I doe thus answere If anie in our Churches do worship the bread and the cup he sticketh as yet in à papistical error from which he is to be reuoked by the godlie ministers of the Gospel Then I distinguish betwene the worship of the bread and the reuerence towarde the maiestie of Christ present in the supper which reuerence we do testifie by bowing the knee and by outward gestures of the bodie while we are occupied in the celebration of the supper The which reuerence as I iudge it laweful and godlie and commended to vs by the Apostle Paul so I doe thinke the worship of the breade and of the wine is wicked prophane both because we haue no cōmandemēt to doe without which à godlie minde can appoint nothing in religion and also because it is meere presumption as that which is not cōtent with that vse of the sacrament which the Lorde requireth The sixt It is contrarie to the institution and nature of the Lorde his supper that one seueralie by himselfe shoulde haue à banket without moe communicants For thus doeth Paul saie When ye come together into one place this is not to eate the Lordes supper For euerie man when they shoulde eate taketh his owne supper afore Againe as no man can baptise himselfe alone So neither is it lawful for à priest to minister the Lordes supper priuatelie to himselfe alone If then this Lordes supper be not à priuate banket surelie in vaine do those sacrificers vaunt howe with fiue wordes they can pluck-downe the bodie of Christ from heauen vpon their altar For y e bodie blood of Christ is onelie in y t place where the institution of Christ is maintained and the communion according to the institutiō It is needful then that at the least there be one to minister and another to receaue The seauenth By the helpe of this masse the kingdome of Antichrist which was erected by the diuel is augmented established For the storehouse of al vngodlie worshippings whereby the kingdome of Antichrist is vp-holden is the masse Which therefore the more forceablie doeth deceaue because it hath à forme quite contrarie to y e nature therof For it seemeth goodlie whereas nothing is more abhominable The eight The application of the masse for the dead y t they maie be deliuered frō purgatorie is à meere diuelish inuention For no man is forgiuen without he haue faith wherfore they most horriblie deface the glorie of Christ which do faine that that offering doth merite that remission of sinnes for the deade Furthermore al which depart out of this life doe depart either in faith or without faith In in faith they are blessed according to that Blessed are the dead which die in the Lorde And Peter saith The end of faith is the saluation of soules But if they die without faith the sentence of Christ standeth sure He that beleeueth not on the sonne the wrath of God abideth on him So then there is à double waie to wit à waie of saluation which is of the faithful and à waie of death or damnation which is of al such as refuse in this worlde to beleeue on Christ. Where then is purgatorie frō whence the soules by masses be redeemed for monie Notwithstanding albeit the trueth touching the idolatrous masse of Papistes bee not vnknowen to the Church of God yet the Papistes to shew that they haue some ground doe obiect three thinges as buclers for their defence For first they bring-out the deede of Melchizedech Secondlie they oppose à place of Malachie touching the sacrifice to come among the Gentiles with the like Lastlie they doe amplifie the worthines of the people of the new Testamēt But what force they are of let vs brieflie consider The deede of Melchizedech from whence the Papistes do seeke to haue their cause countenanced is thus described Gen. 14. And Melchi-zedek king of Shalem brought-foorth breade and wine and hee was à Priest of the most high God Therefore he blessed him saieng Blessed art thou Abraham of God most high Hence do they most impudentlie inferre that Priestes must offer to God bread and wine for peace offeringes With as good a consequent might one make this argument Philip is in Spaine therefore the sea is sweet For first they doe corruplie reade He offered for He brought-foorth and in place of the particle And they reade For. Wherby they testifie who is their master euē the diuel the corrupter and slanderer of gods worde Secondlie they doe verie naughtilie distinguish the thinges which are to be compounded and mingled the thinges that are to be distinguished For there be two distinct members of the narration in Moses The former is of the king his deed The latter of the priest his deed Melchi-zedek brought-forth bread wine you haue the king and his deed And he was à Priest of the most high God therefore he blessed him Where you haue the priest and his deed Melchi-zedek therefore in bringing forth bread and wine showed himselfe a liberal king whereby he would refresh the wearied host of Abraham And in blessing Abraham he shewed himself a Priest For it was the office of Priestes to blesse the
man formed after the image of God from so great good vnto such euil from life vnto death from à friende to an enimie vnto à traitor from à sauiour vnto damnation from saluation brieflie frō God the fountain of al goodnes righteousnes life saluation happines and honor vnto the diuel the auctor of al wickednesse vnrighteousnesse death damnation and perpetuall infamie But this euil which indeede is manifolde the blinded man perceaueth not And although sometime as it were through à casement it beholdeth à certaine shadowe thereof yet by and by it forgettes the same as he who hath seene his face in à glasse Which thing doubtlesse is greatlie to bee lamented For the first steepe vnto health as they saie is to knowe the sickenesse For the knowledg of the disease stirreth such as loue their health to seeke à Phisition Let vs therefore as the skilfull Phisitions doe in healing diseases seeke-out the causes of so great euill that knowing them both a Physition maie bee sought and remedie maie be applied to heale the same Wee then wil search-out the causes of mans vsual ingratitude and contrariwise oppose medicines for this common euil that so by comparing them together the contrarie causes of contrarie effectes maie the better both bee knowen and discerned Paul writing vnto the Ephesians doeth recite sixe causes aswell of this euil as of all other wickednesse raigning in the world which in order wee wil declare The first cause is that which he calleth the fleshe that is the wickednes of the corrupted nature in men after the fal of Adam This wickednes is like à filthie fountain from which pestilent vapors doe issue whereby all the cogitations al the counsels and actions of man are infected and corrupted as it were with deadlie poison And although this fountaine can not wholie bee stopped but oftentimes it wil breake out yet the course thereof as much as maie be is to be repressed which is done after thiswise The Gospel of Christ must be harkened vnto which when we beleeue we are endued with the holie Ghost which is à newe spring in the heart of man from whence floweth pure water springing vnto euerlasting life For frō this new foūtan wherby y e course of y e filthie spring which we haue throgh y e corruptiō of nature is stopped do issue godlie cogitations counsels and works like riuers frō an euerlasting fountane The seconde cause of this euil ingratitude is the lust of the fleshe that whereby the flesh or original sinne doth work to bring out most abhominable fruite The force of this concupiscence al mortal men doe feele in thēselues though diuerslie And it is as à litle riuer slowing from the fountaine and infecting whatsoeuer it meeteth with y e horrible stinch it hath Against this the lust of the spirite is opposed the which like à pleasant riuer floweth from the holie Ghost wherewith such as haue turned from their sinnes are endued the which maketh the cogitations and actions to spring at it were and to prosper But concerning the workes of the lust of the flesh and the fruite of the lust of the spirit reade the 5. chapter vnto the Galathians The thirde cause of ingratitude and of other sinns is the cogitation of the flesh to wit when y e cogatatiō raised-vp by concupiscence enterpriseth to reason and to dispute of those thinges which concupiscence doeth offer as gratefull and pleasant to the fleshe This Paul to the Romanes calleth the Wisedome of the flesh and enimitie against God For seeing it swarueth not from her beginning that is from the fleshe and the lust thereof it cannot sauour those things which are of God To this the wisedome of the spirite is opposed which the Apostle vnto the Romanes nameth The wisedome of the spirite This wisedome of the spirite when it taketh the ground of her reasoning from her fountane as from à beginning it cannot by reasoning conclude any other thing but that which is of the spirit God whome alwaies it beholdeth The fourth cause of our ingratitude and disobedience towarde God is The wil of the fleshe and of the minde As Paul saith This laboreth to attaine enioie that which y e wisedome of the flesh persuaded vnto as delectable For in this will there is election and lust whose end is the vse of the thing desired And although the will of reason doe sometime reclame the reasoning of the fleshe yet for the most parte by the violence of the fleshe it is borne-awaie euen as à shippe is violentlie carried-awaie by contrarie windes striue the marriner neuer so much For this will of the fleshe the Philosophers yea and Paul too calleth Selfe-loue which is à blind vndiscrete sauage loue of the bodie hurteful both to him that hath it and to others which Socrates not knowing the fountane of euil calleth the heade and the spring of al wickednesse Because it taketh awaie mutual charitie whereof all mischiefe ariseth among men while through the instinct hereof they seeke after wealth auctoritie preferment and pleasure wherein they doe place the soueraigne felicitie of man Against this wil of the fleshe and of the minde is opposed the will of the spirite the fourth cause of good workes and commaundeth such thinges as bee contrarie to the flesh and her will Which wil of the spirite maie bee called also self-Selfe-loue but yet à right cōmendable loue such as foloweth not the sense of the fleshe but the iudgement of the spirite This right and commendable Selfe-loue driueth à man to endeuour to labor and with earnest praiers to craue to beg that y e most excellent part of vs which is the minde maie be endued with true godlinesse and virtue and that to this ende that it maie bee ioined to God the soueraigne good in whom onelie the true felicitie of man doth consist This difference betweene this double Selfe-loue our Sauiour doth teach when hee saith He that hateth his life yeelding nothing therevnto in these casual and transitorie things he doth as hee shoulde loue it desireth to be saued but he y t loueth by yeelding he hateth it seketh y e destructiō of his soule As there is thē a doble self loue so there is à double selfe hatred One according to the right iudgement of the minde whereby we auoide the enticements of the flesh withdrawing vs from God the other of the foolishnesse of the fleshe whereby we despise the thinges concerning vertue goodlines and honestie This is à prophane and hurtful the other is holie and à necessarie hatred The fifth cause of mans vnthankefulnesse to God is the peruerse dealing of the world the infinite offences and the innumerable examples of all manner wickednesse This euil custome of the worlde is the fodder of all iniquitie naughtinesse and peruersitie whereby manie euen of such as purposed to feare God
watering of the newe plantes springing-vp in the Church So that à Martyr in suffering doeth not suffer for himselfe onelie as Ambrose saith but also for euerie man For himselfe hee suffereth to bee crowned for euerie man hee suffereth to giue them an example For himselfe to his rest for euerie man to their welfare And although the verie feare of GOD onelie bee à sufficient cause why that Martyrs shoulde endure tormentes couragiouslie for the feare of God shoulde worke so that wee must contemne all other feares after the example of y e Apostles who at the first being sharpelie whipped greeued no whit thereat but triumphed sorowed not but reioiced that they were counted worthie to suffer rebuke for the name of Iesus yet the auncient writers doe make foure causes of the same which they mention on this wise The loue of Christ commaundeth Fortitud◠ouercommeth feare Faith confirmeth the mind patience endureth But in à Martyr I require these thinges in order The firste is à firme knowledge and demonstration of the doctrine of the Church the seconde a liuelie faith in Christ the thirde a constant confession and defence of the doctrine the fourth courage of mind to beare the crosse the fifth obedience or patience vnder the crosse the sixte an inuincible hope the seauenth inuocation of GOD to which together with the cause he shoulde commende his soule All which are euident in Stephan the Proto-martyr For neither as Augustine saith can they haue the life of Martyrs who haue not the liues of Christians seeing it is not the punishment but the cause that maketh à Martyr Wherefore the punishment of Anabaptistes and other obstinate heretikes is not martyrdome but a iust punishment due to them by God and the lawes Manie fanatical heads indeede approch without feare vnto the tormentes but it is because they are deluded by Sathan who endeuoreth by their paines to confirme erroneous opinions vnto the destruction of the Church And therefore let vs duelie consider the cause whie we suffer martyrdome least through the delusiōs of y e diuel we be bewitched for to suffer persecutiō to be in prison to be whipped to be kept frō libertie to be killed is no praise but this is praiseworthie to haue a good cause For y e praise consisteth in y e goodnes of cause not in the bitternesse of punishment Neither would I haue anie man for some certaine opinion not contrarie to the foundation of religion to bring himselfe into danger especialie if the iudgementes of the godlie which agree-together in the grounde are diuerse which notwithstanding maie stande without shaking the foundation I meane the article of faith Heere happilie some enquirer of the iudgementes of GOD maie demaunde howe it commeth to passe that God beeing most righteous can suffer his sainctes whome most entirelie hee doeth loue to bee torne after such an horrible sorte and to be mangled and deformed with such contumelies and that of Sathan and his members Heere wee must open the eie not of reason but of faith not the sense of fleshe but of the spirit must be consulted withal that we maie clerelie beholde the trueth and knowe that nothing commeth to the Sainctes of God without his prouidence vnder the shadow whereof they are couered I confesse indeede it is à trim sight for the Diuel to see Abel murthered of his owne brother Daniel cast into the Lyons denne Iob spoiled of his goodes and replenished with botches Steuen to bee stoned yea and all the sainctes with tormentes and shame to bee executed to death But I confesse too that in the eies of God who testifieth that in his sight the death of his Saintes is pretious it is à much more goodlie sight yet not of it selfe but in respect of the euent And therefore both God and the diuel also wil the punishment of the saintes but not both alike but with à diuers affection and purpose For God of mercie suffereth his Saintes to be afflicted but the diuel persecuteth them of malice God that theie maie be crowned the diuel that theie maie be confoūded God as à Father the diuel as à tyran and hangman God for his owne glorie the diuel to his owne confusion Of these causes Augustine speaketh on this wise Euerie wicked man in himselfe hath à will to hurt but yet hath no power in himselfe that he maie hurte that he would he is now accused that he maie through the secrete dispensation of God he is giuen to one to be punished to another to be proued to another to be crowned To be punished the Israelites were deliuered into the handes of strangers because theie had sinned against God To be proued Iob was deliuered to Satan And Iob was proued but Satan put vnto shame To be crowned the Martyrs were tormented of bloudie persecutors And therefore à great deale more happie are the martyrs in their torments than the moste mightie monarches in their delitiousnes riches honour and pleasures Which thing Augustine also doth witnesse when he saith The men of this world are vnhappilie happie but the Martyrs were happilie vnhappie For theie were vnhappie for à time but theie are happie for euer According to the worde of the LORDE Blessed are theie which suffer persecution for righteousnes sake This successe of the Martyrs is notablie described by the Psalmist in these words Theie that doe sowe in teares shall reape in ioie Theie went weeping and carried pretious seede but theie shal returne with ioie and bring their sheaues And hence it is that the holie Martyrs of God doe cast their eies and their minde not vnto the time of sowing and to the purpose of Sathan that would vtterlie ouerwhelme y e Church of God in the streames of blood but especiallie vnto the most ioieful time when the sheaues shalbee gathered together with gladnes and vnto the reuerend prouidence of God who after this maner by his wise counsel wil haue his saintes to be exercised in this life that theie maie be like his sonne both in the crosse in glorie Whence it is that the holie Martyrs of God doe comfort them-selues in the middes of tormentes For theie knowe That light affliction which is but for à moment causeth vnto them à farre more excellent and an eternal waight of glorie that as it is in the Epistle vnto the Hebrues Chastising bringeth the quiet fruite of righteousnes Hitherto maketh that adhortation of Peter Reioice in asmuch as ye are partakers of Christes sufferings that when his glorie shal appeare ye maie be glad and reioice By the remembrance of this prouidence of God let vs strengthē our minds against the offence of the crosse think-vpō à ioiful euent to wit howe theie who in this world beare witnes to Christ shal in y e worlde to come be eternalie blessed with Christ. Furthermore it maie be asked with what seruice are y e martyrs to be worshipped especialie for
thinketh together with the whole Scripture that no man can be iustified by the workes of the lawe forsomuch as man yeeldeth not pure perfect continual obedience therevnto is confirmed Nowe this being so to wit that no man can obserue perfectlie the comaundementes of God nor by the works of the lawe be iustified before God it maie be demaunded what maie be the vse of the law For we must of necessitie acknowledge that the lawe is not giuen-out in vaine Vnto this question we must make this answere Although by the workes of the lawe no man is iustified before God because no man is able to satisfie the same yet is there à diuers vse of the same which is to be considered according to the condition of the states of men I doe omitte the external and political vse which is to gouerne outward manners by discipline agreeing with the law because we now are in hande with that vse of the law which concerneth the conscience of man before the iudgemēt seate of God Therfore before iustificatiō regeneratiō this is the vse of the law in the cōscience of man namely to teach to accuse to condemne It teacheth both what is to be done and what is to be auoided of him that seketh life by the lawe It accuseth the transgressor it pronounceth him guiltie and condemneth and that to this ende that the sinner hauing confessed his wickednes and considered both the wrath of God and his owne miserie may sue for fauor which thing he is not able to attaine of the law by the strength of nature Whereby the law is to the wounded conscience an occasion of seeking Christ the Physition And hereof is the law called A Schoolemaster vnto Christ. Hitherto belongeth that of Paule to the Galathians The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This selfe same thing doeth the Lord teach in a parable of the debter where a certaine king doth of his seruaunt whom he knew was not able to paie his debt demaunde ten thousand talents due to him by the lawe which thing he did to the ende that the seruant confessing his pouertie might flie to the mercie of his Lord therby to obtaine a general discharge of the whole debt By this parable the vse of God his law in the consciences of men before free forgiuenes of the whole debt and iustification is depainted For as this debtor payeth nothing of his debt but is freely forgiuē so the law in the act of iustificatiō is vtterlie idle as y t which is neither the cause nor a parte of our righteousnes as it is wrought of vs. But after that man is iustified the spiritual vse of y e law is to prescribe those things which belong vnto a spiritual man or a rule of spiritual seruing of God And so the promises of the law be fulfilled in the faithful through Christ. These things beeing thus learned it is no hard thing to refel the arguments of them who contēd that by the wotkes of the law men are iustified before God Therfore when out of Moses they do obiect He that doth the commandements shal liue in them Therfore by the workes of the law man is iustified It is to be answered that the argument is vntrue For by the law it must be considered what the law in al respects or the iustice of God doth require not what mā is able to do that we may flie vnto y e mercie of God confessing our weakenes especialie seeing it is apparent that no man is able perfectlie to obserue the law Yet more forceablie they do vrge and they obiect vnto vs the saying of our Lord If thou wilt enter into life keepe the commaundementes Hereof theie conclude à condition of keeping the commaundementes of God and that by keeping thē men are are iustified yea saued But what the Lord ment by those words the parable which euen now we mencioned doth teach For as y e King there exacteth of his debter ten thousand talents and frankelie forgaue the whole det to him which had nothing to paie but flied vnto the mercie of his creditor So the the Lorde vnto the proude hypocrite doth saie If thou wilt enter into life keepe the commaundements to the ende that the hypocrite discending into himselfe might confesse his filthinesse and pouertie and so craue pardon which had he done he had heard with the sinful woman Thee sinnes are forgiuen thee We must therfore acknowledg how the obseruation of God his cōmaundements is pronounced both by Moses Christ himselfe to be the right most readie waie vnto life but the faulte is in our selues whie by that waie though it be verie direct we enter not into life For the condition cannot be perfourmed of vs as aboue it hath beene showen So that by the commaundementes the effect is not concluded because the condition is not obserued which is If thou doe the Lawe but the defect of al men rather that acknowledging our imperfectiō we maie flie vnto the mercie of God And this is the doctrine of Paul concerning the vse of the lawe before conuersion By the lawe saith he commeth the knowledge of sinne Yet this knowledge is not to the ende that we shoulde die in our sinnes but that we shoulde seeke Christ as Paul saith in another place He hath shut-vp al in vnbeleefe that he might haue mercie on al. Againe The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to thē that beleeue And therefore the obseruation of the lawe is required to iustification that we maie confesse howe that we haue neither in our selues nor of our selues no righteousnesse at al and that through faith we shoulde flie together vnto Christe Who is in the ende of the lawe for righteousnesse to euerie one that beleeueth whereof we are nowe to speake CHAP. 4. 1. The second order of testimonies 2. That works and faith together doe not iustifie 3. True iustification what 4. The things required in à iustified man 5. The causes of mans iustification THe second sorte of testimonies of the holie scripture cōcerning y e iustificatiō of mā before God is euangelical wherin y e most cōforequitie according to the promise of grace is proposed to the penitent sinners namelie that Christ came into the worlde to saue sinners as the Lord himselfe doth saie I am come to cal sinners vnto repentance that is vnto conuersion and that according to the promises made vnto the fathers and commended vnto the Church of God by wonderful miracles But before I declare the iudgement of the true Church touching this matter I wil refel the opinion of them who with the Pharisees compounde Christian righteousnesse both of workes and faith as it were of causes and partes least by their preiudice our
shalbe consumated whē the bodies shal rise againe Both these adoptions haue their glorie For by the adoption begū we haue peace with God which is not onelie the reconcilement of vs with God but also à quiet conscience in Iesu Christ we haue accesse vnto god through our Lord Iesus Christ we haue too à firme trust that God hath à care of vs as his childrē so that al thinges worke-together for the best to vs yea such things as doe seeme most bitter Wherof it is that the saintes euen in the crosse wherebie theie are made like the onelie begotten Sonne of God doe reioice according to the saying of Paul We doe reioice in tribulations knowing that tribulation bringeth foorth patience and patience experience experience hope and hope maketh not ashamed because God loueth vs. Of the adoption hereafter to be consummated Paul speaketh on this wise Euen we doe sigh in our selues waiting for the adoption euen the redemption of our bodies This redemptiō of the bodie in the same chapter somwhat afore the Apostle defineth to be the glorious libertie of the sonnes of God that is the ful glorie wherin the childrē of God being freed frō al euil shal euerlastinglie and blessedlie inioie the most comfortable sight of God Of this longing for glorie the Apostle speaketh when he saith We reioice vnder the hope of the glorie of God Together with this adoption the which at the last iudgement shalbe perfected formal righteousnes wherebie we shalbe like vnto God for euermore is ioined Which righteousnes the Apostle saith we doe waite for when he saith We through the spirit waite for the hope of righteousnes through faith And what māner of righteousnes that shalbe Iohn declareth in these wordes We knowe that when he shal appeare we shalbe like him euen holie righteous chast and blessed for euer and euer Out of the things which hitherto we haue spoken touching the iustification of man by the method of composition this definition maie be framed Man his iustification before God is an absoluing of the beleeuing man from sinne an imputation of Christ his righteousnes and à receiuing of him vnto eternal life freelie for Christ his sake Nowe the more fullie to open this our iustification let vs in order yet verie brieflie beholde the causes The cause therefore preparing is y e preaching of the gospel which maketh vs to acknowledge and to feele our infirmitie iust damnation The which sense Paul doth terme the spirit of feare because at the preaching of the law it is raised vp in men through the holie spirite When Peter in the Acts vpon the day of Pentecost had accused his countreimen the Iewes for violating both tables of the Lord they conceiued in their minde the spirit of feare that is a wonderful dolor and griefe or pricking in their consciences for their sinnes Therfore afterward in their perplexitie doubtfulnes and despairing as it were he biddeth thē to amende their liues and be baptized euery one of them in the name of Iesus Christ which was in deede a preaching of the gospel This conuersion is made through faith which men do conceaue through the holie ghost when they hearken vnto the gospel By this faith Christ wholy who of God is made vnto vs wisedome and righteousnes and sanctification and redemption is conceaued that he that reioyceth doe reioyce in the Lord and praise him euerlastingly And this is that knowledge of saluation hid from the wise and men of vnderstanding of this worlde but reuealed to the Church through the worde of the gospel CHAP. 5. 1 The thirde sorte of testimonies 2 How good workes do iustifie 3. Wherein we and the Papists do differ about good works ALthough the fruite of the righteousnes of faith is neuer to be separated from faith yet with al diligence is it to be distinguished from our iustification For the proper benefit of Christ which we obteine by faith alone is one thing and our due obedience which as the fruite out of the tree springeth from faith through which we be regenerate borne the the sonnes of God is another Wherof it is that by the natural properties that it hath we iudge of a liuely faith euen as by the frute we iudge of the tree Hence it is that in this order of testimonies the worde to iustifie hath an other sense than in the afore mentioned orders it had For in this place to iustifie signifieth to shew and declare a man to be righteous As in the Epistle of Iames man is saide to be iustified by workes because through workes he sheweth and declareth himselfe to be righteous And in the scripturs oftentimes theie are pronounced blessed which giue themselues to good workes not that good workes be causes or do merit happinesse but for that they are true tokens of their cause which is faith or the spirit of faith For so many as are led by the spirit of God they are the sonnes of God And hence it is that the Lord in the gospel after Matthew saith Blessed are the meeke blessed are the merciful blessed are the peacemakers blessed are the patient For these virtues if they be true and not hypocritical showes of virtue do proceede from faith whereby righteousnesse is laid holde on and they be vndoubted markes of the children of God declaring the adoption Therfore this rule is to be helde in memorie when diuers effectes doe depende alike of one and the same cause the consequent doth holde from one effect vnto the other because of their common dependance In Luke it is written of the sinful womā how many sinnes were forgiuen her for she loued much Now because both I meane remission of sinnes and loue depend of faith as of a proper cause the argument is good from loue vnto the remission of sinne because of their common dependance Sophists who thinke that Christ descended from the cause vnto the effect and made loue the cause of remission of sinnes do peruert the meaning of Christ as by the parable which the Lorde bringeth-forth before them it is manifest There was a certaine lender saith he which had twoo debtors the one ought fiue hundred pence and the other fiftie when they bad nothing to pay he forgaue them both Which of them therefore tel me wil loue him most Simon answered and saide I suppose that he to whom be forgaue most Afterwarde he saide to the woman Thy faith hath saued thee goe in peace Doth not the Lord here plainly declare that remission of sinnes doth go before loue and both to wit remission and loue to depende of faith as of their verie cause For many times effectes whereof some doe follow others which notwithstanding shoulde be referred vnto their proper cause to auoyde the confusion of causes and effects be ascribed to one and the same cause Hitherto belongeth the rule of Augustine When saith
last namelie the final cause of sacrifices 3. Kindes of Iewish sacrifices The first kinde of sacrifices The second sort of sacrifices Sacrifice Eucharistical or Propitiatorie Rom. 3. 25. 4 Figuratiue significations of Iewish sacrifices The priests office in sacrifising 2 Tim. 2. 25 The original of idolatrie Gen. 31 30. Rom. 1 21. 22. 23. 25. Idolatri the iust punishment of forsaking God 2. Thes. 2. 11 12. Gods of the Gentiles Festiual daies appointed to the Gods How the Gentiles holie daies were vsed Dronknes Sacrifices of the gentiles Iere 7 13. 2. Thes. 2. 11 12. A popish Priest who Psal 110 4. Mal. 2 7. Ezek. 3 17. Ier. 23 28. Against good intents beside the worde of God Ezek. 20 18 19. Marke 7 7. Antiquitie Against euâ—l custome Comparison betweene à bodilie harlot and the spiritual whore the Masse The Pope the spiritual baude The Masse à sacrifice à sacrament The Masse how à sacrifice The Masse when a sacrament The auctors iudgement of the canon of the Masse 1. The first reason whie the Masse is abhominable Ps. 119 105 Rom. 6 23. Exod. 20 3 Psal. 25 5. Mark 7 7. Rom. 14 23. Deut. 12 8. Eze. 20 18. 19. Luke 22 19 1. Co. 11 24 25. 2. Reason * in the chap. next immediatelie going before Heb. 10 12. 13. 14. Heb. 9 11. 12. 14. 3. Reason 1. Tim. 2 5. 6. The huâ—t which commeth by making saintes intercessorâ— for men Inuocation of saints whie foundâ—â—s 4. Reason Ephes. 2 8 Lords Supper whie instituted Isaie 55 1. 2. The foundation of Purgatorie 5. Reason 6. Reason 1. Cor. 11. 20 21. 7. Reason 8. Reason Reue. 14. 13 1. Pet. 1. 9. Iohn 3 36. What the Papists do aleadge for them selues to maintain their masse Against the first argument of the Papistes Gen. 14 18 19. Nom. 6 22. 23. 24. c. Heb. 5 5. 6. Heb. 7 17. Psa. 110 4. Theodoreâ— in Cap. 8 ad Heb. Mal. 1 11. * Chap. 26 27. c. Against the thirde obiection of Papistes 1. Pet. 2 4. 5. 9. What it is to tempt God What things are good in the papacie A godlie man maie be at some seruice of Papistes Popish Baptisme Whether à godlie man maie communicate with papiste Popishe â—asse one thing and the communion another Consecration what 1. Co. 10. 17 A double communion at the Lords supper 1. Co. 10 16 Whether à man not of the ministerie maie minister the Lordes supper in the case of necessitie or no. Sacrifices of Christians Propitiatorie sacrifice of ChristiaÌ„s Eucharistical sacrifice The neede that Christians had of à Priests Heb. 5 1. Ephes. 2 3. Gen. 3 15. Heb. 2 14. 15. 17. 18. Heb. 7 26. 27. * In the 4. Chapter Page 20. The Maior The Minor The conclusion * A â—ore Chap. 4 5. c. Priesthood of the newe Testament what Partes of Christe his priesthood The first parte of Christian priesthood Benefite of the Gospel Gal. 3 10. Deut. 27 26 1. Cor. 1 23. 24. 27. Luk. 24 27. The Gospel what Another definition of the Gospel The Gospel preached vnto Adam and Eua. Gen. 3 15. The Gospel preached in the daies of Noah 1. Pet. 3 19. The Gospel preached by the Apostles â— Pet. 1 19. 20. 21. Mark 16 15. Act. 2 2. 3. c. Heb. 2 2. 3. Sacrifice of Christ taken diuerslie Obedience to the lawe à parte of Christ his sacrifice Heb. 9 14. 6 1. Tim. 2 6. Merite of Christ his death and passion Isai 53 45. Merite of Christ his obedience to the Lawe Rom. 5 19. Gal. 4 4. 5. Gal. 3 13 Rom. 10 4. Rom. 4 25. Merite of Christ his intercession Rom. 8 33. 34. Sacrifice of Christ as it is specialie vnderstood * In the fourth chapter Pa. 16. Propitiatorie sacrifice of Christe what Iohn 17 August Lib 4. de Trin. What thinges are to be considered in a sacrifice 1 Who the offerer o Propitiatorie sacrifice 2. To whom Christ offred himselfe 3. What Christ hath offered for vs. Howe the sacrfices of the olde Lawe were offered Leui. 16 20. 21. Aarons goate à figure of Christe Isai. 53 6. 2. Cor. 5 21. Gal. 3 13. The difference betwene the goates bearing sinnes and Christe his bearing sinnes 4. For whoÌ„ Christe was offered 1. Tim. 2 6. Iohn 1 29. Howe Christ was offered Heb. 9. 14. Act. 20. 28. Heb. 10 14 Heb. 9 12. * Chap. 39 40. of thiâ— first part Iob 14 1. The beginning or câ—â—se of mans miserie Isai 64 6. 2. The degrees of mans miserie The 1. degree Isai. 59 â— The 2. degree The 3. degree The 4. degree Adoni-bezek Iudges 1 6. Iezebel 2. king 9 32 33. Alcibiades Cepio Seruilius Belisarius Herod The 5. degree * Of this reade more aboue Chap. 11. vpon the first verse of this Psalme The 6. degree 3. The ende of the miserie of mankinde The finall reward of sinne Dan. 12 2. Mat. 5 241. Isai. 66 24. Psal. 116. 15. Rom. 2 2. Hab. 3. 2. Howe God iâ— mercifull Whence the mercie of God doth spring Mercie of God wherevnto compared in Scripture Isai. 49 15. Psal. 103 1â— Luk. 1 78. Isai. 54 10. Psal. 103 11. Isai. 16 5. Eccl. 35 19. 〈◊〉 103 4 Psa. 63 3. Psal. 145 9 Eccles. 2 21 Iohn 3 16. Rom. 5 8. Rom. 8 32. Psal. 117 1 2. Exod. â—â— 6. Rom. 10 4. 2. Cor. 1 â—0 Exod. 34 6 7. Psal. 25 10 Psal 32 10 Psal. 51. 4. Phil. 2 6. 7. Heb. 10 4. 5 6. 7. How Christ was vnwilling to die Matth. 26. 39. 42. 44. 41. Fruite of Christ his obedience Rom. 5 19. 6. 7. Gal. 3 13. 2. Cor. 5 21. Christ his suffering in minde Mat. 26 3â— Psal. 18 5 Mar. 14 53 Luk. 23 44. Luk. 22 43. Psal. 18 5. Isai. 53 4. Luk. 22 42. Christe his suffering in bodie What 〈◊〉 against his â—â—rson sufâ—â—â—â— The paines of Christ tokens whereof Rom. 5 18. 17. Howe Christ could suffer Act. 20 28. 1. Pet. 4. 1. Heb. 2 14. Whie the price of Christe his suffering is infinite and inestimable Reuel 13 8. Gen. 3 15. Iâ—b 19 25. Gen. 15 6. Psal. 51 7. Rom. 8 32. Isai 1 2. 3. Mat. 23. 27 Mat. 20 1 Ephe. 2 2. 3. 1. cause of maÌ„s ingratitude Fall of Adam Aremedie far this cause Ioâ—n 4 14. 2. causes of mani ingratitude Concupiscence A remedie for this cause Gal. 5 17. 19. c. 3. cause of ingratitude Rom. 8 7 Aremedie for the 3. cause Rom. 8 7. 4. cause of mans vnthankefulnes Wil of the flesh self-Selfe-loue A remediâ— for this cause A good selfe loue Iob 1. 13. 25 5. cause of ingratitude 1 Pet. 3 20 Rom. 1 â—28 Deut. 28 28 2. Thess. 2 10. 11. Rom. 17 13. A remedie for this cause Against custome of sinning 2. cause of mans wickednes A remedie for this last cause Faith in Christ commended 1. Iohn 5 4. Rom. 18 10. * The other two are at large entreated of in the 10. Chapters immediatlie going afore 1. Tim.