lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the cōming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childrē of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened ◠therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort
our conditiō so that in mind we burne with the desire of a better our dooinges can neuer be perswaded that they must so neerely be looked at but that they may borrowe a little of conscience equitie to make the prouisiō according as the desire directeth This doth the Apostle cōfirme in plaine speech to Timothy where after perswasion to be content with that we haue because the gaine of godlines is great he telleth vs plainly that they who wil be rich 1. Tim. 6.9 fal into many temptations snares and many noisome lusts This is the danger of them that are fallen so fa◠into friendship of a better estate that they wil be rich This being once set down and determined not only cōscience is constrained to depart but also thankfulnes to God for our present estate doth in like manner forsake vs. 70 The exposition of the ninth commandement IN the fift commaundement of the seconde Table the Lorde our God vnder one kinde Eph. 4.25 Ps 15.2 doeth giue vs a generall doctrine meaning that wee may not speake any thing to the reproch of our neighbour falsely Pro. 21.1 that we should neither lye flatter nor dissemble that we should neuer tell false tales behinde our neighbours backe that wee should not in priuate offences speake any thing 1. Co. 13.7 1. Pet. 4.8 Pro. 11.12 Mat. 18.15 16.17.18 although it be true to the hurting of our brothers good name if by priuate admonitions he may be woone Hee heareth false witnesse that of hatred enuie friendshippe or affections eyther concealeth or vttereth not the truth or by his witnesse ouerturneth the same Truth in all matters by this lawe is commaunded and lyes dissimulation flatterie and whatsoeuer is false and fained is forbidden 71 What it is to beare false witnes IF wee will obey God wee must maintaine the honour and credite of our neighbours as much as lyeth in vs. For when hee hath forbidden vs to hurt his good name he willeth also on the contrary side that we maintaine the honor estimatiō of al. Deu. 5.20 Now it is not sufficiently maintayned in his estate when we harme it not except we withall procure the good therof Ex. 20. i6 Therefore when we shall come into iudgement we must take heede of hurting those by any false report any lying or any forswearing Leu. 19.16 whose honor and good we are bounde to procure For he which shall beare false witnesse against his neighbour hee killeth and robbeth him asmuch as he can and he doth all the euill whiche proceedeth from periury And this is the cause why God commaunded in his Lawe that the witnesses shoulde be the first which should lay hands to the execution of him that was punished for any euill deede Deut. 17 7 to the ende it might be knowne that by their voices and by their tongues they had putte him to death and that the witnesses should be put in greater feare of speaking otherwise then the trueth when euery one shoulde think he hath to render an accompt to God if he shall haue beene a witnesse against anye man So then when question is of being a witnesse euery one must deepelie consider of the matter and take diligent heede he enlarge not his conscience but that he speake in pure simplicity that which he knoweth to bee true before God And here we are to think not onely of false witnessinges which shal be against the life of a man but of such also which concerne their goodes and estimation And thus are we warned in all respectes to procure the honor and profit of our neighbours Pro. 10 12 when we are to beare witnes And yet not so that vnder this shadowe of couering the iniury of him that hath offended or of preseruinge his goods we lie before God For if the honor of men be deare vnto vs what ought the honor of God to bee if we will make comparison If God haue a regarde and care of vs which are but poore creatures let vs not thinke that in the meane time he will forget himselfe But if by false witnesse wee seeke to beare out and bolster him that hath offended if we couer the faulte and dissemble it It is certaine that wee blaspheme the name of God and deface his glory asmuch as lyeth in vs. 72 Against slaundederes and lyars THere is no man but desireth to haue a priuie freinde which is no talker and babler to the end that if he haue any thing in his heart which doeth trouble and grieue him that he may safely open the same vnto his freind that he may be somwhat eased and relieued he hopeth also that that which he hath declared shall be kept secret or at leastwise that the thing shall not bee expounded otherwise then it was spoken and that hee will not labour to hurte him nor to bring him into hatred with his neighbour Ex. 20.16 Deu. 5.20 Leu. 19. i6 according to this commaundement Thou shalt not beare false witnesse against thy neighbour There ar some which think and beleeue that it is not euill done to reueale secretes to condemne their neighboures and to publish their imperfections but the holye Ghoste heere condemneth all suche personnes calling them slaunderers by the mouth of Solomon Pro. 12.13 And it is notwithout good cause that such people are condemned For first of all they are hipocrits secondly they are transgressors of the Law Mat. 7.5 Thirdlye they set themselues before the Law in condemning it Speake not euill one of another brethren He that speaketh euill of his brother speaketh euill of the Lawe Iam. 4.11 and condemneth the Law and if thou condemnest the Law thou art not an obseruer of the Lawe but a iudge Infideiitye vnfaithfulnesse hath taken roote in their harts whereby they are ledd to betray their neighbors in discouering that which they ought to keepe secret Moreouer if we be not ledde by loue we cannot be faithful vnto our neighbors for to dissemble their imperfections 1. Cor. 13. there is no strength in vs that is worth any thing except it bee exercised by loue And if by loue we must exercise faithfulnesse the whiche is set against false witnesse bearing it followeth that the slaunderer is ledde with hatred to discouer the secret and consequently that he is a murtherer 1. Io. 3.15 1. Io. 3.14.25 For whosoeuer hateth his brother is a manslear He that loueth not his brother abideth in death Yet neuerthelesse let vs not feare to bee accused of slaunder though we accuse them which leade a slaunderous life though we rebuke them reprooue them and threaten them either priuatly or publickly and though we labor to gette them punished and chastened to the end that slaunders may be taken away from the people of God Ma. 18.17 1. Tim. 5.20 2. Tim. 4.2 and the offendors brought again vnto God by true repentaunce so much as we can Otherwise we should be
the secrets of God And that they may serue God in truth in holines righteousnes all the dayes of their life And now to returne to your worships I most humbly beseech you to accept this my poore labour which I offer vnder your names to the whole church of God The which as I know it commeth vnlooked for not only in respect of your selues but also of diuers other that knowe me aswel in that countrey where I was born as also in other places so also it may seem very rash and needles For who am I that I should take vpon me to publish any thing The vnworthiest of many hundreds the vnablest of many thousands And yet seeing many things more simple lesse needful profitable are both permitted and suffred to come abrode I am not altogether discouraged neither hath any man iust cause to accuse me in this my simple enterprise I knowe these be the dayes of learning knowledge that there be great store of learned deuines in our land whom I beseech the Lorde to blesse Mar. 12.42.43 Luk. 21.2.3 and yet the two mites of the poore widowe cast into the treasurie amonge the great giftes of the welthy are not to be refused The causes that moued me to dedicate this first fruit of my simple trauaile vnto your worships aboue al other are these First your great goodnes from time to time shewed towards me and my friendes the which called vpon mee contitually to shewe some token of thankefulnesse for the same For I must needes confesse that it hath vttered it selfe many and sundry ways and that not without a certaine friendly or rather fatherly care of my well dooing Secondlie that it might be a meane through the assistaunce of Gods spirite to kindle and inflame your heartes with an earnest zeale to the glorious gospell of the sonne of God by dayly and continuall exercise and practise wherein you might be sufficiently furnished with spirituall armur to endure constantly vnto the ende as good souldiers of Iesus Christ against all the assaults of Sathan and his wicked instruments which doe or may come in sheepes clothing to deceaue you and to betray your soules from the way of saluation For of this am I certaine that there will not want false prophets entycing you from Christ and that many stumbling blockes wil be cast namely and especially in your way Master Mistresse I efferis as once hertofore I presumed to aduertise you priuately by letter to the ende you might be discouraged from the way of the Lorde But beware I beseech you againe of their Angelicall or Seraphicall shewe of heauenly life Haue not by and by their doctrine in admiration but carefully looke vnto the clawes of these spirituall wolues and indifferently without affection examine the grounde of their profession by the rule and touchstone of the worde of God and you shall prooue that they deale deceitefully with guile that they be false Apostles and deceitefull workers that they goe about to beguile your senses and to blinde your eyes that they call you to worship an Idoll in steed of the true and liuing God and that they would lead you out of light into darknesse from truth into error from knowledge vnto ignorance If you shall vouchsafe to reade this little booke and to examine it throughly indifferently by the word of God and then it beeing effectually confirmed by the same to make your profit accordingly and as it is committed to your protection so to maintaine and defende it I shall not onely be satisfied and thinke my payes sufficiently recompenced but also be greatly encouraged hartily to pray vnto the Lorde to encrease the giftes of his holy spirite in you that you may goe forwarde more and more to performe that dutie in obedience which he requireth at your handes that you may ouerleape all the lets that Sathan can cast in your way continue in the certainty of true faith and that you may be fully setled vppon the death and passion of our Lorde Iesus Christ being assured that the same onelie is of sufficient abilitie to drawe you out of the dungeon of death And I beseech your worshippes that as God in aboundant measure hath mercifully endued you with all thinges necessarie for this life whereof many thousandes feele the want so without ceasing you would prayse and magnifie him for the same And as you are so nearely ioyned together not onely by reason of your possessions but especially by the bonde of mariage that you are brethren sisters that so you would ioyne togeather in the sincere profession of the glorious gospel of the sonne of God and so goe forward more and more in practise therof that the gospel being rooted in your heartes it may bring foorth sanctification the true seale of your adoption that you may feele his goodnesse in the assurance of that euerlasting and heauenly truth Beware of these two cankers I beseech you that corrupt the whole world I meane pride and couetousnesse Let them not once be named among you as becommeth sainctes Eph. 5.3 Col. 3.5 A day will come when the Lorde will fill your hope with better things then al this world can giue you Stande fast in his trueth in these slippery dayes and aboue all let his glorye and the aduancement of his worde be deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not the pure preaching of the same Delight in the lawe of the Lord and be good examples to others Care not for the contempt of the worlde but holde fast a good conscience that you may be approued of God And our Lorde Iesus Christ giue you the forgiuenesse of all your sinnes and the peace and comfort of your conscience The Lorde let all his blessinges fall vppon you that you may see the riches and treasures of his mercie that you may be filled with all fulnesse with the spirit that you may behold the glory of the kingdome of god those thinges be reuealed vnto you by his spirite which hee hath prepared for them that loue him Amen The third day of December Anno. 1586. Yours for euer to cōmand in the Lorde Iohn Frewen To the Christian Reader THE matter substance of this booke as I nothing feare to offer and commende vnto thee gentle Reader for thy profitte and instruction in the wayes of the Lorde beeing fully assured that it is the sincere trueth of God and the perfect path way vnto saluation firmely grounded vppon the rocke Christ and sufficiently warranted according to the writinges of the holy Prophetes and Apostles so the Methode manner of setting some part of it downe is not I must needes confesse so exquisite and orderly as I my selfe desire and as thou being learned maiest easily perceaue and discerne One especiall cause of this want is this when I wrote
Paules Epistles vnto the Romaines 76 What is ment by the word couet TO couet sometimes importeth the will which is in a maÌ„ as wheÌ„ one shall cast his eye vpon the goodes of his neighbour if he shall be tempted to couetousnes and that he norish such a temptation in him and geue himselfe the bridle sinne then hath wonne so much Ex. 20.17 Deu. 5.21 that he hath a resolute will in him that he coulde wish well that the same were his This is one kind of desire which importeth withall a will when a man shall consent vnto sinne and if he had the meane he would put in practise his wicked will and purpose which he hath conceiued Now such wicked desires haue bene already forbidden Deu. 5.18 19. Ex. 20.14 15. when it hath bene said Thou shalt not steale thou shalt not commit adultery For God hath not onely forbidden the acte of fornication and stealing but to desire and lust after either the wife of another or his goodes and substaunce But there are other desires and lusts to the which we cleaue not at all to consent vnto them which oftentimes tickle and stirre vs vp and wee perceiue some motion in vs which is against God and is rebellious to the integrytye and vprightnes which is conteined in the law and such desires are forbidden in this place For God not without cause hauing condemned all euil desires and affections annexeth that this is not yet such a perfection as hee requireth but wee must know that euery affection which stirreth vs vp vnto euill although wee conclude not anye thing within our selues neither rest our selues vpon it that if onely a concupiscence forceably breake forth in vs and wee striue therewith that this is a sinne committed and wee are culpable before God And thus we see what integrytye the Lorde requireth of vs in this commandement Deu. 6.5 Mat. 22 37. Mat. 12.29.30 wheÌ„ hauing forbidden wicked desires he adioyneth that both our sences and mindes must bee locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holines that we be not moued or driuen either on one side or other by any wicked passion to desire either the goodes or the wife of another 77 What is ment by the word neighbour BY the word neighbour God meaneth not onely our kinred and frends at whose hands we hope for some profit and aduauntage or which haue deserued some recompeÌ„ce at our hands but hee wil haue vs to haue an eie to the coÌ„moÌ„ aliaÌ„ce which he hath set among vs for therfore are we all formed after his Image and beare his marke Deu. 5.21 Ex. 20.17 Luk. 10.29.37 Pro. 27.10 Besides this we bee al of one nature the which ought to hold vs in true vnity and brotherlye loue but many make themselues vnworthy of it for some be ful of wilines and malice some are full of pride othersome are ful of harmefulnes so that asmuch as lyeth in theÌ„ they do cut off themselues from the araye and coÌ„pany of neighbours yet notwithstanding although men deserue not â—o be counted and taken for neighbours yet in bearing them loue wee shewe it is good reason that God should ouerweigh our owne naughtines Such as are our enimies labor to deuour vs do notwithstaÌ„ding not cease to be our neighbours in respect of the order that God hath set And for the same cause also our Lorde Iesus Christ telleth vs that it is no charity to recompence him that hath done vs a good turne or seruice nor to loue those whoÌ„ we like of Mat. 5.46 Luk. 6.27 Act. 7.60 1. Cor. 4.13 or at whose haÌ„ds we looke for some profit For the heathen do asmuch as that commeth too but they do it not to obey god and his law and when we haue regard of our owne profit it is rather a louing of our selues then any point of charitye For the markes that charity shooteth at are god and the communion or felowship that ought to be among vs then it is a true proofe that we are desirous to loue God when we endeuour to do good euen to them that are vnworthy of it But because we are very far from the perfection of the law it behooueth vs to fight against our owne nature that we may obey God For the true exercise of christianity is to acknowledge and bewaile our own sinfulnes and infirmitie in discharging our duety towards God and therupon to labour and endeuour to winne of our selues from day to daye so as our lustes maye not ouermaister vs but rather that God may haue such superioritye that in stead of louinge our selues we may labour to imploy our selues in doing good wheresoeuer he calleth vs. 78 We must applye our thoughtes delight and desires to profit our neighbour THe lord our god commandeth vs to bring our desires thoughtes and delightes vnto the good and benefit of our brethren and that wee bring not onely handes to do well to our neighbours but also heartes thoughtes desires lusting longing and delighting therein according as the Apostle testifieth of himselfe that hee was delighted with the lawe of God according to the inner man whereunto accordeth the holye Ghost by the mouth of Salomon saying Pro. 21.15 It is ioye to the iust to doe iudgement Manie haue beene brought to doe outward things in themselues good which neuer had any ioyefull desire in them to glorifie God with them but the holy ghost worketh in his not only a change of workes Ps 51.10 but also an alteration of thoughts desires delights that their desires may be holden within that which is good wherin it behoueth a Christian to be carefull Deu. 29.4 eueÌ„ thus to transforme his delights not taking it sufficient if hee shall haue brought theÌ„ at any time froÌ„ that which was euill vntill he haue ioyned them to that which is good Wherfore let our care be encreased this way let vs be far froÌ„ thinking that the grace of god only reacheth vnto the deede and full consent letting desires and thoughts take their libertie in their corruption but we must confesse as the truth is that his grace not onely brideleth thoughtes from rushinge into that which is euell but also giueth them a sweete taste in that which is good and holdeth them greatly thereunto Wherfore let vs seeke after the grace of God not only to season our deeds but also our thoughtes and delights therewith that our studie thoughts may be occupied in that which is acceptable vnto him 79 Concupiscence restrayned by the Papistes THe Papistes doe restrayne this worde of concupiscence to those euill affections desires which import a resolute will and full consent the which is against the natural sence of Moyses and yet is it a doctrine fully concluded among them And although they cannot deny that to be pricked and prouoked with an euell and wicked desire is a damnable
stoutly in sight against all the impedimentes of their Faith Thus also Paule commaundeth vs to doe 2. The. 3 13. that wee bee not weary of well doing And in an other place he saith 2. Tim 2.5 that no man is crowned except hee striue lawfully Wee must therefore beare all things with a bolde minde and stoute courage which the Lord shall lay vpon vs. 109 The dutie of Christians IT is the parte of Christians so to liue so to behaue themselues and so to suffer all thinges that Christ onely may be the cause of the hatred and persecution which they suffer and then this is and ought to bee a comforte vnto vs that if wee suffer for Christ then are wee his then shall wee say with the Apostle Paul Wee labour and are rebuked because wee trust in the liuing God 1. Tim. 4.10 which is the sauiour of all men especially of those that beleeue This is a great consolation and comfort that how great soeuer the dangers bee if faith bee present it is able to lift vp a discouraged harte For hee that onlye continueth to the ende committing himselfe vnder the tuition and protection of the Lord He I say at length shal be safe although he bee deliuered to the deathe and hated of all men Ma. 10.22 This safetye and health is promised not by resisting but by suffering as the Lorde doeth plainely declare Luk. 21.19 By your pacience saith he possesse your soules The which containeth a woonderfull consolation They whith fight vnder princes are doubtfull of the victorye but Christe promiseth victory without all doubte to them that fight to the ende Let vs not therefore feare or doubt to fight for the glorie of the Lorde Mar. 13.13 althoughe the whole world rise against vs beecause an happye and prosperous ende is promised vnto vs of Iesus Christ the sonne of God which is a faithfull keeper of our saluation if wee continue 110 The Fruite of our communion with the death of Christ IF Wee bee Christians then muste appeare in vs the signe of our Communion with the deathe of Christe whose fruite is that the flesh be crucified with all our concupiscences Ro. 6.8 Howbeit we may not therefore count this communion as none because as yet wee doe feele some reliques of the flesh to liue in vs But wee are continually to study for the encrease therof vntil we are come vnto the marke For it is well if our flesh bee continually mortified and wee haue well profited when the fleshe being subdued hath yeelded to the holye Spirit And there is an other communion of the deathe of Christ whereof the Apostle Paule speaketh in diuerse places 2. Cor. 4 10 and namely to the Corinthians as touching the bearing of the Crosse after whiche followeth the participation of eternall life Newnesse of life muste bee followed after of Christians the whole course of their whole life for if they ought to represent in themselues by the mortification of the fleshe the Image of Christ and life of the spirit That muste bee done once for all but this muste continue still Not as though the fleshe were mortified in vs in a moment but beecause wee muste not reuolte or go backe in mortifying the fleshe For if wee turne backe vnto our filthines we denie Christe Ro. 8.10 of whom wee cannot be partakers but by newnes of life 111 God is not the authour of sinne ALthough God giueth the firste mouing power and strength in all manner of actions which wee must confesse to be good as proceeding from him and ordereth and disposeth all euill Ro. 9.14 which is a peruerting of the good that commeth from God and proceedeth from Sathan and the corruption of mans nature so that he cōuerteth the same alwaies in the end to his glory and the benefit of his elect as we see in the persecution of the wicked and the infirmities of the godlye Ps 19.9 yet is hee by no meanes to be charged as the authour and cause of sinne and euill When it pleased the almightie to shewe foorth his infinite power wisedome goodnes in the creation of thinges visible and inuisible bodily and spiritually it pleased him for the illustration and setting forth of the glory of his goodnes to ordeyne that euil shoulde proceede out of the freewill of his reasonable creatures And this his ordinance is good For although euill bee naught and cursed be he that saith euill is good Esay 5.20 yet that there shoulde bee euill which is Gods ordinaunce it is excellent good The excellencie of goodnes cannot so well appeare and be knowne as by the comparison of the contrarie which is euill Therfore it is perfect good that euill should be the manifestation of that which is good we see that in all the creatures and workes of the worlde God hath ordeyned that his glorie should shine in contraries As to the intent that the beautie and glorie of light should be seene and knowne to bee such as it is he hath ordeyned darkenes For if he had created light to be perpetuall without anye chaunge of darkenes howe had it bene possible for men although liuing in the light to haue knowne the excellencye of light and so should God haue bene defrauded of the glory of so beautiful profitable and comfortable a creature Therfore euen as by darkenes we learne howe to esteeme light and by bitter that which is sweet and euery other thing by his contrarie euen so by the deformity of euil we are taught how great is the excellent comelines of that which is good and so the ordinance of God that there should be euil is perfect good 112 God cannot be accounted the cause of sinne THat the glory of gods mercy might appeare in the saluation of his elect and his iustice in the condemnation of the reprobate Ro. 9.22.23 it was necessary that there should be euil and so necessarie that otherwise there shoulde haue bene no matter for the mercye iustice of God to worke vpon for if there should haue bene no sinne nor euil Ps 19.9 wherein then should the mercie of God haue bene seene in pardoning forgiuing sinnes if there should haue bene no transgression how should the glory of Gods iustice haue shined in punishment And thus it is euident that god by no means may be coūted the author of euil which he hath not created made or wrought but ordeined that it should proceede from the freewill of his reasonable creatures for the illustration of his glory Let vs therefore tremble at his righteous iudgements who doth al thinges according to the good pleasure of his will and hath made the wicked man for the daye of his wrath and yet by no meanes is the cause of his wickednes If any man be not satisfied with this aunswere Ro. 11.33.34 he may enter further vnto the vnmeasurable depth of Gods iudgement into the which he maye rather finde an
the true foode of life when it is spiritually eaten by the soule thorough the operation of the holy Ghost maketh vs apt to resurrection and in due time transformeth our mortall bodies to the likenesse of his glorious bodie Ro. 8.11 If the spirite of him that raysed Christ from the dead dwell in vs hee that raysed Christ from the dead shall also quicken our mortall bodies because that his spirite through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith the hunger therof is stayde and satisfied and as it is sayde to drinke when it receaueth that liquor wherewith the thirst is quenched euen so our soule is said to eate and to drinke when it receaueth that heauēly blessed foode of Christ Iesus crucified wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfied and appeased 228 The right vse and meaning of the Lordes supper WHen we see the bread and the wine in the Lords supper we knowe that they be creatures whereof wee haue beene wont to take nourishment and sustenaunce for our bodies but the same doe leade vs to the life of our soules and giue vs to vnderstande that we haue no life but in our Lord Iesus Christ The cause why the wine is added is to shewe that hee hath such vertue in him as wee need not to seeke any part of the things that we want any otherwhere but that he serueth vs for meate and drinke all Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne deserts but to cōfesse that we be like wretched dead mē which come to seke our life out of our selues therfore must be fayne to haue the flesh of our Lord Iesus Christ for our meate Io. 6.55 and his bloud for our drinke and all thinges in him which we want in our selues And the Sacramentes serue not to puffe vp with any presumption but to make vs walke in humblenesse our cōming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee must not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but we must haue our heartes wounded inwardly with greife that we haue offended and feele how dreadfull gods wrath is to the end we may be sorry in our selues and not haue any rest til he haue shewed vs where we shal find it that is to say in our Lorde Iesus Christ And when we come to the table of our Lorde we must take heede that we be so grounded in our Sauiour Iesus Christ 1. Cor. 11.27.28 as that forsaking all the fonde illusions of Sathan and all the deceites that he setteth before vs to turne vs away from the grace of god we may embrace our Lord Iesus Christ with the merits of his death and passion assuring our selues that it is he in whom wee haue the full performance of righteousnes and saluation 229 How we ought to be prepared to the table of the Lorde WE must not come vnreuerently to the table of the Lord nor thrust in our selues for such sacriledge shal not escape free But so oft as the holy supper is prepared for vs we must know that we are put in minde of our weaknesse and that God will helpe our infirmities And although this is done when the Gospel is preached vnto vs when we pray make supplications when we reade at home in our houses or heare anie matter for our saluation yet the supper is a speciall witnesse to vs that our God helpeth vs and when wee are as it were in the midd waye it serueth to make vs goe on forwarde to driue vs still to our God The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame For it were nothing to beginne in vs 2. Cor 3.5 vnlesse God continued to make vs feele his grace of the which wee haue a good certaintie in the supper and therefore woe will be vnto vs if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation For the which cause we haue neede to bee well grounded in faith 1. Cor. 11.28 repentaunce and loue that we may be partakers thereof And because we cannot chuse but knowe well ynough what weakenesse and feeblenesse there is in vs and that wee haue not all that were requisite for vs Io. 15.5 let vs pray to God to strengthen vs and to aduance vs and increase our faith and hope which we haue to euerlasting life let vs go thitherwarde as fast as may be and although we are not able to do it of our selues Io. 16.23 yet if we pray vnto God in the name of his sonne hee will not fayle to helpe vs. 230 Faith is the mouth of the soule whereby Christ is eaten THat faith is the mouth means whereby onely wee receaue and eate Christ to saluation it may easily bee prooued by Christes owne wordes in the holy Scripture For our Sauiour Christe vseth these wordes indifferently and as of one force and signification To beleeue in him to eate him to drinke him to come vnto him and doth attribute to euerie of these Io. 6.29.33.35 one and the same effect To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life sayeth Christ he that commeth to me shall not hunger vers 33. and he that beleeueth in mee shall neuer thirst He saith hee that commeth to mee shall not hunger therefore to come vnto Christ is to eat Christ Againe he saith he that beleeueth in mee shall neuer thirst therefore to beleeue in Christe is to drinke Christ To eate and to drink are meanes to take away hunger and thirst but to come vnto Christ and to beleeue in Christ as Christ himselfe saith doth take away hunger thirst therfore to come vnto him to beleeue in him is to eate him drink him Christ attributeth the same effects fruits to thē which beleeue in him that he doth to them that eate his bodie and drinke his bloud therefore by eating and drinking he meaneth nothing but beleeuing His wordes be these vers 54. Io 6. He that eateth my flesh and drinketh my bloud hath eternall life and I will rayse him vp at the last day Againe he saieth in the same chapter This is the will of my Father that sent me vers 40. that euery one that seeth the Sonne and beleeueth on him should haue eternall life and I will raise him vppe at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse hee did to eating and drinking and
and passiō destroyed death also in the same victorye was disarmed and maymed 1. Cor. 15.56 For sinne is the sting of death when death had lost his sting was conquered in Christs resurrectiō frō death Sathan also lost his strēgth power which only rested vppon them which through sin were in daunger to death Ro. 6 1◠for the rewarde of sinne is death Finally because hel onely deuoureth those which through sinne and death are slaues vnto sathā it followeth that when the other three were by him so mightily vanquished hell also with all the daunger thereof was subdued and we deliuered from all their tirannie 16 The end of our redemption OVr Lorde Iesus Christe hath payed the price of our redemption and hath deliuered vs frō the captiuity of sinne sathan deathe and hell that we might walke before him in holinesse and righteousnesse al the dayes of our life Luc. 1.75 Ro. 6 3. Moreouer wee are baptised into the death of Christ and as we are pertakers of his death so should we be pertakers of his resurrection to the end that as Christe is risen from death so also wee shoulde rise from the death of sinne vnto the life of righteousnesse 1. Pet. 3.7 Rom. 8.17 Furthermore by the benefite of Christs passion we are made heires of God with him children of light And therefore wee should walk according to our calling haue no fellowship with the workes of darknesse neither passe our tyme in vaine delights but put on the lord Iesus Christe and not satisfie the lustes and desires of the fleshe Wee are also by profession citizens of heauen Eph. 2.19 and of the housholde of God our conuersation therefore shoulde bee in heauen with a manifeste declaration of the contempt of this miserable worlde and the transitory vanities in the same 17 Christ is the true shephearde OVr Lord Iesus Christ hath promised that if we hold him for our shepheard hee will not suffer the Diuel to haue any aduauntage of vs but he wil dispence the vertue and power of God his father whiche shall ouercome all hys enemies Io. 10.11 Eze. 34.23 Esa 40.11 and therefore we shal bee well defended if wee haue Iesus Christ to bee our captaine and guide For the which cause we must learne of him to bee Sheepe and to walke in his obedience and to cōmit our selues to his protection and that we may do so wee muste consider the frailtie that is in vs For when wee once know that we should quickly be ouercome of Sathan if we were not vpholden and maintained by a greater vertue it wil be as a spurre vnto vs to moue vs to haue our whole recourse vnto GOD and to call vppon him with alhumblenes carefulnes 18 Wee cannot merit Gods fauour IF wee stande in talke of acquiting our selues before God it is certaine that wee can finde nothing in our selues worthye suche a reconciliation or that maye come any thing neare it And therefore it standeth vs vppon to search our neede and want in Christ Iesus how by the price of his blood we are reconciled to God his father Io. 15.5 2 Cor. 3.5 and that wee haue free accesse giuen vnto vs so that we may boldelie and confidently call vppon him 19 Iesus Christ muste sanctifie our prayers SO often as the faithfull doe settle themselues to pray vnto GOD they muste knowe that all their prayers must be sanctified and consecrated by the blood of our Lord Iesus Christ For if in prayer wee doe not ground our selues vppon the grace of the onelye Mediatour that was giuen vs we must needes be in doubte and perplexitie all our prayers are polluted and vncleane There is no meane to sanctifie them and to make them stande good and stedfast before God vnlesse they bee watered by the bloud of Christ Iam. 1.6 Mat. 11 24 as the scripture also sheweth that if we pray not in Faith and certainty we shall neuer profitte any thing at all When we come vnto God we must be out of doubt that we pray as it were by his mouth and his wil must be a rule that can neuer deceaue vs He. 11.6 so that we may not swarue from it the least iott that may be neither to the right hand nor to the left For God will not be prayed vnto but after his owne will and not according to the fantastes of men 20 Christ the onelie mediator and why so called OVr Sauiour Christ is not onlie called a Mediatour in respect hereof that hee reconciled vs to God by his deathe at once But because hee appeareth now before the Maiestie of God to th' end that wee might be heard by his meanes 1. Tim. 2.5 For these are two thinges whiche cannot be sundred as namely the death and passion of the sonne of God and that he now maketh intercession for vs. Moreouer Iesus Christ is called the onely Mediatour not onelie because he now maketh intercession for vs but also because he suffered death for vs and therefore we cannot giue this office vnto the saincts but wee muste make them our redemers and so cast Christ cleane away the whiche is an horrible blasphemie 21 The Gospell a necessary witnesse of our saluation IT were to smal purpose that Iesus Christ had redemed vs from euerlasting death and had shed his blood to reconcile vs to God vnlesse wee were certified of this benefitte by meanes of the Gospell for it is faith that bringeth vs into possession of this saluation And although we finde it not but in the person of our Lorde Iesus we must needs come thither yet if we haue not this keye of faithe Iesus Christe shall bee as it were straunge vnto vs and all that he suffered will nothing at all profit vs as indeed it doth not thē belong vnto vs 22 Wee are called by the Gospell WHensoeuer the Gospel is preached wee haue to knowe and consider that it is to make vs pertakers of Iesus Christ that being ingrafted in him Heb. 2.11 wee mighte haue parte and portion in all his riches whatsoeuer he hath may be ours For seeing it hath pleased him once to become our brother we neede not doubt but in taking vppon him our poore wretched estate he hath made such an exchaunge with vs that we might be riche in him By the preaching of the Gospell God calleth vs vnto himself and it wil be neither in vaine nor lost labour if we come accordinglie 23 The perfection of Wisedome GOD hath giuen vs the perfection of wisedome in the holy scriptures and therefore no man shoulde geue himselfe to fables and foolish questions which are not profitable to edification but cleaue faste and content himselfe with the worde of God and with the trueth of doctrine conteyned in the same For the which cause wee are commaunded to try all thinges 1. Th. 5.21 and keepe that which is good For the Diuel cannot so culour his
against his law For in asmuch as the Lord hateth the euill it selfe he cannot but abhorre it wheresoeuer he shall find it whether in heart hand or tongue Whosoeuer hateth his brother saith S. Iohn is a mansteare We see hereby that not onely grosse euils come into reckoning before the Lord but euen hatred setled in the heart although the hand hath neuer beene stretched foorth to execute the same Neither commeth it before him as a trifling toye but it appeareth monstrous hauing no other shape vpon it nor other account made of it then of murther This was the cause why the Lord forbidding hatefull and malitious thoughtes in this commaundement woulde giue it no other name then murther teaching vs that howsoeuer wee nourish such thoughtes and make small account of them yet his iudgemēt is plaine that they be no better then murther when the hart of man is setled in them We may see in the Gospell how our Lord Iesus Christ hateth wordes which proceede from malice and anger and pronounceth that whosoeuer shall say foole to his brother shall bee worthy to be punished Mat. 5.22 Hatred towardes our brother is so greeuous in his sight that it stayneth and defileth what soeuer it toucheth bee it thought or word maketh it so heauie that the Lord can no longer beare it 55 We must absteine from wrong and iniurie THe Lorde in declaring that hee is displeased when one man doth iniurie to another sheweth vs thereby that this ought to withholde vs from doing wrong except we be bereaued of all sence And to the end we mighte better aduise our selues in this thing he declareth further Ex. 20.13 that there cannot be a murther committed but the earth therewith muste needes be polluted and defiled And as it appeareth in the booke of Numbers The effusion of mans blood in it selfe importeth a filth such a blot Num. 35.43 as scarse can be wiped out When mention is made of killing euen in a battle approued and allowed it appeareth 1. Chro. 22. that a man therby is become vncleane because wee mighte learn therebie to haue in greater horror and detestation the effusion of blood 1. Chro. 22 8. If an enemie be killed in open battell althoughe God pardon this because he which killeth him hath iust and lawfull cause and doth it for ne-nessitie yet notwithstanding it is said that the man which hath slaine him is polluted and made vncleane to the end we might knowe that God hath created vs to liue together in peace and that wee can giue neuer so little a blowe in anger to our brother but that we defile our selues and become by and by vncleane before the face of God Io 13.35 The persons of men must be accounted deare and pretious in our sight for vntill we be come vnto such perfection God will alwaies accoūt vs for murtherers If one strike his neighbour and kill him not yet is he alreadie a murtherer before God to the end God might declare vnto vs that howe euer wee esteeme them as light and little faults to bee the occasion of tumults and sedition Deu. 5.17 that hee notwithstanding shall not so account of them because they are al as weighty as murther 56 Of Anger and the effects thereof THe sonnes of Adam are of such a nature that they wil be feared doubted and cannot suffer to bee despised nor to receaue any signe of contempt If it seeme vnto anye one that any do labour to trouble him he is straightwaye moued with anger wrath and sodainly doth shewe it by contentions debates strifes and in outragious words and violent deeds He boyleth so vehemently with impatiencie and furie he hath so great desire to be reuenged for the iniury that he perswadeth himselfe to be done vnto him that he looseth al boldnes and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that he is mightie and strong and that he behaueth himselfe in good order and that his heart is vpright because he suffereth none to hurt or bite him neither to tread him vnder foote But the holy Ghost by the mouth of Solomon pronounceth him to bee a foole Pr. 12.16 Mat. 5.25 A foole saith he in a day shal be knowne by his anger His meaning is not that the foole is satisfied to haue shewed his anger and wrath for a litle space and afterward returneth to be reconciled and to bee freindes againe with them with whom he was angry as euery one of vs must doe in following the goodnes of our heauenly father For he endureth but a while in his anger but in his fauour is life And for to follow him we must obey the exhortation of S. Paule Be angry saith hee but sinne not c. And againe let all bitternes anger and wrath crying and euill speaking bee put away from you with all maliciousnesse Eph. 4.29.31 c. We must not dwell long and abide in the company of the contentious for to knowe the wickednesse of his hart For for euery little thing done contrary to his will hee wil shewe by iniuries raging violences what he is within As Cain against Abell Corach Dathan and Abiram against Moses Gen. 4. Num. 16. 1. Sam. 27. Saul against Dauid the enemies of the trueth against the children of God Not onely among the Papists but also there where they boste of the reformation of the Gospell 57 The exposition of the seauenth commaundement IN the third commaundement of the second table the Lord our God doth not onely forbid all adultery fornication and al other vncleannesse in our bodies but also all impure thoughts and lustes of the heart He forbiddeth vs vnchast behauiour gluttony drunkennesse and all other things whatsoeuer may entice allure vs vnto vncleannesse He commandeth vs to kepe our bodies and soules chast and pure or if the gift of chastity bee not geuen vs then to vse the lawfull remedy appointed by God whiche is mariage for inasmuch as our bodies and souls are the temples of the holy spirit Deu. 5.18 Leu. 18.20 Deut. 23.17 Mat. 5.25 Esay 3.16 Ro. 13.13 Eph. 5.18 1. Th. 4. Heb. 13.4 wee ought to keepe them in all purenesse and not onely to absteine from the carnall act but also to be chast in heart wordes and behauiour The Lorde doth not only forbid adultery but also all vncourteous wrongful and intollerable liuing together he wil haue the life of maried persons to be ruled with charity How great a fault God iudgeth adultery may here be known in that hee hath condemned it with death the which maye more at large bee seene in Iob the thirtie and one chapter and Prouerbs the fift and six chapters 58 Fornication is forbidden Adultery is not onelye condemned and forbidden in this commandemēt but also fornication when both the offendors are single persons Fornication is forbidden in expres words in Deut. There shal be no whore saith the L. of the daughters
vice Ex. 20.17 and which proceedeth from originall sinne and from this corruption which we draw from Adam yet they imagine that after Baptisme this is no more a sinne Deu. 5.21 As if such a fantasie come into the minde of man to doubt of the promises of GOD to murmure against him to bee angrye with him when a man shall bee afflicted if it come into his fantasie to accuse God of iniustice and crueltye this is not a sinne saye the Papistes Neither are these of the rudest and ignorantest sorte amonge them whiche speake thus but this is a generall resolution and doctrine vniuersally concluded on in al their diuelish Sinagogues There is not a Synagogue among them where this hath not beene receaued as an article of faith namely that a man being prouoked and stirred vppe by some wicked desire sinneth not Ro. 7.7 that if hee bee tempted in himselfe to commit murther to commit fornication and briefely to be guiltie of al the crimes in the worlde if so bee that he consent and assent not thereunto that is to saye if hee resolue not himselfe herein to say that he will put in practise his wicked conceit and that hee staye not himselfe heereon to please himselfe in this wicked affection all this say the Papistes is no sinne This is say they but to exercise vs in combate and fight against sinne and wee then declare that wee are valiant champions and that sinne beareth not rule ouer vs or reighneth in vs. Nowe in deede it is true that the faithfull shewe well that the spirite of God reighneth in them when they repel and beate back such temptations knowing that they are contrarie vnto God and that hee condemneth them It is certaine that hereby it is shewed that God hath giuen vs victorie ouer sinne and that the vertue and power of his spirite abideth in vs and that we are stout and valiant champions to bid battell against Sathan But this is not to say that we are exempted and freed from all fault Io. 3.6 Ro. 7.14 and that wee may so plucke out of vs all sinne and ransome our selues so fully as if it might not stayne and spotte vs any longer We are farre wyde from this Ro. 3.9.23 Gal. 3.22 For on the one side it is true that wee haue great cause to prayse GOD that he bestoweth this grace vpon vs by his holy spirite to surmount and ouercome all wicked affections but in the meane time we ought to bewayle our selues knowing that wee are on our parte ouer weake and that if hee take not pittie vppon vs forasmuch as we haue within vs an euill conscience which is to prouoke his vengeaunce against vs wee shoulde well deserue to bee throne downe of him into the bottomlesse pit of death 80 Concupiscence without consent is sinne IN the former commaundementes the Lorde condemned whatsoeuer wicked affections our heartes conceaue but there is great difference betweene a sette will and affections whereby wee are tickled Therefore by this last commaundement God requireth such integritie of vs that no corrupt lust shoulde mooue vs vnto euill howesoeuer it be that we consent not vnto it And heerein God woulde open and discouer the shame and reprooch of the Papistes and howe that the greatest Clerkes among them are more rude and ignoraunt then the poore vnbeleeuers which neuer hearde one worde of the holy scripture Deut. 6.5 Mat. 22 37 Luk. 10.27 Mar. 12.30 Ro. 13.9 It is sayde that the summe of the Lawe is that we loue God withall our heart withall our soule and with all our minde Let vs nowe consider if a man conceaue any thing against GOD if he conceaue anye euill lust or desire of fornication or stealing although hee cleaue not at all vnto it yet one part of his soule and vnderstanding is alreadie corrupted and he loueth not GOD with all his heart There is no question of the heart but of this apprehension and conceiuing of the minde which is in the soule of man Nowe he sheweth that there is great vanitie in this that the feare of God withholdeth him not as it ought It followeth then that he is culpable and condemned because he dischargeth not himselfe in louing GOD as he hath commanded him And thus we see that euill and wicked thoughtes are condemned and that wee cannot so excus◠them but that God shall woorthilye punish vs for them And let vs knowe that although men neuer consent vnto euill to haue their will resolutely bent thereunto yet cease they not to be accursed before God if he would vse his seueritie against them 81 In euill deedes left vndone and in good deedes done we may be deceaued THe vnderstanding that Christians haue of their estate how it fareth betweene GOD and them is better taken and hath surer proofe and more certaine testimonie from their desires and inwarde affections vnto the lawe of God then from their outward doing of thinges commanded by the law Euil things may be left vndoone for feare of punishment Mat. 6.16 for desire of commendation or auoyding of euill speech or for that we are not tempted with thē when notwithstanding the heart shal not in any respecte mislike of them Esay 29.13 Good thinges also may be doone for prayse of man for hope of merites with God Mar. 7.6 when yet the affection shal nothing be mooued that way And this is nothing before GOD to auoyde euill from our hande but to imprint it neuerthelesse in our heart or to doe good with our hande without anye desire of the heart So that both in euill deedes left vndone and also in good deedes done we may be deceaued But if the inwarde affection of the heart stand desirouslye affected after that which God hath commaunded vs to doe vnto men hatefully affected towards that which God hath forbidden this change cannot be wrought there but by the spirite of God alone As for the prayse and dispraise of the people it reacheth nothing so far Wherfore let vs embrace this desire vnto the duties commaunded vs not giuing any rest vnto the Lorde in our prayers before we shall obtaine this inward testimonie which is aboue al exception to be taken against it and without the which outward doinges are of no account before the Lorde Ps 42.21 Ro. 12.8 2. Co. 9.7 who looketh into the affections of man and embraceth a chearefull and delightfull giuer 82 No man fulfilleth the lawe throughly MEn by their good wils can neuer finde in their hearts to giue ouer the opinion which they haue of their owne righteousnesse except they bee compelled and forced thereunto For although we be ouerwhelmed with so many vices as is pity to behold yet the worst and deepest rooted vice in our nature is pride or presumptuousnesse Gen. 6.5 which is a selfewilled perswading that there is somewhat in vs inso much that although God tell vs that there is in vs but euill lewdnes
him Iob. 1.12 therfore he graunted his demaund yea euen to spite Sathan and to haue the greater triumph againste him in putting him to confusion because hee made full reckoning that Iob should haue cursed God to his face that is that he should haue blasphemed him with open mouth when he felt afflictions to come vpon him If Sathan had neuer vttered anye word nor made any such petition yet God was minded to punish his seruant and he minded it for iust cause the which he hath disclosed vnto vs and if the same were to vs vnknowne yet ought we to reuerence the iustice and counsell of God confessing that he is most righteous and vnpartiall in all his doings Ps 119.137 128 Afflictions be the rods of God vnto the iust ALthough in the outward apparance of the world and sence of the flesh the iust and perfect do suffer in this world the like and more greeuous afflictions then do the wicked yet is their estate nothing so miserable For they knowing that afflictions be the roddes of God their Father do aske deliuerance and are assured to obtaine the same And thus on what side soeuer afflictions do coâ—â— vnto the iust and perfect because they know that God is their defender and keeper they are not afrayde as discouraged and desperate but in all assurance they say with the prophet The Lorde is my light and my saluation whom then shall I feare Ps 27.1 The Lord is the strength of my life of whom then shall I be afraid They knowe this same because of the infallible promise Ps 50.15 145.18 call vpon me in the day of trouble and I will deliuer thee and thou shalt glorifye mee The Lord is neere to all that call vppon him Mat. 11.28 Luk. 12.32 yea to all that call vpon him in truth Come vnto me sayth our Sauiour all yee that are wearie and heauie laden and I will refresh you Feare not little flocke for it is your fathers pleasure to giue you the kingdome And God is faithfull as the Apostle witnesseth which will not suffer his to be tempted aboue their power 1. Cor. 10 13. but will euen giue the issue with the temptation that they maye be able to beare it The wicked nowe cannot thus speake in deede for although they thinke themselues most safe and sure and make great account of their owne strength yet because they are hated of God he can well finde them out Ps 7.15 Ps 9.15 and bring their enterprises and counsels to nothing 129 Afflictions come for diuers causes IT is most certaine that al miseries take their originall and beginning at sinne but yet God afflicteth his seruants for diuers causes For as he doeth not take vengeance on some mens sinnes in this worlde but deferreth the punishmentes vntill an other lyfe that hee maye then vse them with more seuerity euen so ofteÌ„times he dealeth more hardly with his faithfull seruantes not because they haue committed greater sinnes then other men but to mortifye in them the concupiscence of the flesh Yea sometyme not respecting their sinnes hee onelye tryeth their obedience Pro. 17.3 or els exerciseth their patience Euen as wee see that the holye man Iob was afflicted that by his aduersitie his godlinesse might be the better knowne Wherefore there are two thinges to bee noted the firste is that iudgement doth oftentimes begin at the house of God 1. Pet. 4.17 and that hee ouer passing the wicked doth seuerely punishe his seruantes and doth more sharpely scourge in correcting the vices of his church The second is that there are diuers endes why he afflicteth men for he suffered Stephen and other of his apostles to be cruelly tormented as if they had beene wicked persons Act. 7.58 whereby we may gather that in the punishments of men the causes of the same cannot bee well discerned 130. Patience ouercommeth affliction WHatsoeuer he be that suffereth the trouble that is layd vpon him for Christes sake maye continue without yrkesomenes euen to the last ende We must not therefore call to minde how long we are afflicted 1. Cor. 9. He. 12.12 but we must haue respect vnto the ende So runne saith the Apostle that yee may obtaine Lift vp your handes saith the authour to the Hebrues that hange downe Heb. 12.1 2. and your weake knees Againe let vs runne with patience the race that is set before vs looking vnto Iesus Christ the authour and finisher of our faith What doth it profit a man to be painefull in any busines for a time and then to fainte and giue ouer before hee hath brought it vnto good effect doth hee not loose all his labour and trauaile What doth it profite the runner to runne if he faint in the middest of his race shal he haue the game or reward Not without cause therefore doth the scripture in so many places exhort vs to patience and perseuerance Let vs not therefore be weake or feeble 1. Thes 5.54 Heb. 6.12 but followers of them which through faith and patience inherite the promises which is euerlasting life after the trauaile and paine of this life 131. The patience of the faithfull is tride by afflictions BEsides the iust punishment of the open and notorious sinner there is also another cause wherwith God is moued to sende among men miserie affliction and griefes of this world as namelye to trye and proue such as be good and godly that their vertues may more shine among men to the honour and glory of God As siluer and golde saith Salomon is tride by fire Iam. 1.12 Pro. 17.3 so doth God proue and trye the heartes of men In this manner God proued his faithfull seruants Abraham Ioseph and Iob that by the tryall of their constancie their faith might be the more notable and famous and both themselues more in faith confirmed and God by them more glorified When God cast vpon Iob all these miseries which the scriptures mention his vnnaturall wife vnkind frendes with rash and vncharitable iudgement woulde needes perswade him that it was the anger of God and the iust punishment of his sinnes that brought all these thinges vpon him But hee staying himselfe vpon the testimony of a good conscience and the constancie of his faith assured himselfe of the good wil of God and therefore he tooke all patiently saying Iob. 1.21 The Lord hath geuen and the Lord hath taken away euen as it pleaseth the Lord so be it In which wordes we haue to learne the exâ—eeding comfort which the children of God take in the middest of troubles by the prouidence of God which extendeth it selfe to all thinges so that there is nothing so base or simple either without man or within man Mat. 10.29 which he neglecteth or is ignorant of 132 To be partakers of the life of Iesus Christ we must before die with him IF we iudge according to our owne fantasy we shal thinke it
causes to his wisdome knowne bringeth out such effectes as be sometimes rather hurtful then beneficiall vnto men Therefore when we see infections sicknesses or such like wee must looke further then into the course of nature and vnderstand that there is a GOD and an ouerruler of nature that doth these thinges This is not true only in those things that appertaine to nature but in those also that are done by the will of man or as we saye prophanelie by fortune or chaunce where as in deede to speake truelye there is neither fortune nor chaunce Ma. 10.26 That which we call fortune is nothing but the hand of God working by causes and for causes which we know not Chaunce and fortune are Gods deuised by man and made by our ignorance of the true almightie and euerlasting GOD. 42 God by his prouidence preserueth all THose things which GOD made by his worde he gouerneth and preserueth with his euerlasting prouidence as testifieth our Sauiour Christ and his Apostles in diuers places of the holy Scriptures For in the hee is said to reste the 7. day from all his workes it is no otherwise to bee vnderstood then that hee ceased from the creation of the heauen the earth Gen. 2.2 which we see not that he left of to gouerne the same and to preserue it For he beareth vp all thinges as the Ap. saith by his mighty word Heb. 1.3 The which thing ought to bring no small consolation to the mindes of the godly for so they learne to rest and stay themselus on Gods prouidence without the which not so much as one hair of their head Luk. 21.18 can perish For hee which feeleth by Faith that al thinges depend vpon God he beleueth also that he falleth into the handes of God when he forsaketh all thinges and entreth into death 143 The right considering of Gods prouidence WHen God vseth worldly meanes and serueth his turne by men as by instruments hee doeth it not to lessen or to diminishe his owne authoritie but contrariwise to shewe that he hath the guiding of them and that if he do but command or hisse as he saith by his Prophet Esa 5.26 7.18 men muste neede go forward to execut his will yea and the very Deuils of hel are cōpelled vnto it And although they be vnwilling that it is vtterly against their intent yet notwithstanding God driueth them by violent power to execute the things that he hath ordeyned in his prouidence And so wee see now after what sorte we must consider Gods prouidence namely that he hath a care of the whole world Io. 5.17 Ps 104.29 and watcheth ouer all his creatures not onely to forsee what may happen as some fantasticall personns imagine that God beholdeth the thinges as it were a far of which are heere beneath and then prouideth for them afterward but also which is more that nothing may be done which he hath not determined so as his will is the rule of all things And therefore it behoueth vs to minde well the prouidence of God to the entent that when any aduersity commeth vppon vs we may alwayes haue respect vnto the first cause 144 Nothing commeth but by Gods Prouidence GOD hath not created the world to leaue thinges in such sort that Fortune as men term it might gouerne all but hee intendeth to the maintayning of his creatures as hee doth Therefore when wee call GOD the maker of heauen and earth Ps 33.6 Wee must not restraine it to one instant but wee muste beare in minde that like as GOD hath framed the world so all power is still in him and hee disposeth thinges heere beneath so as he hath a care of vs Ma. 10.30 and the haires of our head are numbred yea and hee guideth our footesteppes so as nothing commeth to passe which is not foreappointed by his prouidence Besides him there is none sette ouer the Worlde nor none sette ouer the earthe Iob. 34.13 whiche beetokeneth that his creating of the worlde and his gouerning of it are thinges that goe ioyntlye together If we imagine that GOD gouerneth not all things but that some thinges happen by chaunce or fortune 1. Tim. 1.17 wee doe great iniurie vnto God to whom alone all praise and honor is due It is moreouer a cursed blasphemie if wee should thinke that the deuil coulde do any thing without the licence of god for it is asmuch as if we should make the deuil a parti-creator of the world Let vs learne therefore that there is an inseparable band betwene these two thinges namely that God createth all thinges and that he gouerneth all thinges 145 The prouidence of God is not onely generall OVr Sauiour Christ extendeth the carefull prouidence of God to Sparrowes and to the haires of our head to the ende no mā shoulde thinke or imagine that it is onely a generall prouidence as many do in these dayes which as they dare not deny that the world is gouerned by the wisedome and power of God so they thinke it an absurde thing to teach that God is occupied about all particular creatures especially then of the meanest sort And therefore they expound these wordes of Christ and other such like sentences of scripture to be spoken by Hiperbole that is a manner of figuratiue speech passing all truth thereby to signifye meane truth But I would learne of such men what it is that sauing the nature of his godhead may in this respect bee spoken of him more then trueth Ge. 17.1 1. Sam. 2.3 seeing he is almightie of infinite knowledge and is present in all places So much as they shall exempt from Gods disposition in hys creatures so much shal they with dishonor of God pull from his almighty power and infinite wisedome We may not thinke it is any disgracing◠of the maiestie of God to drawe the same his prouidence to the preseruation direction euen of his meanest creatures for he worketh not as men do with labour and griefe or torment of minde his very will is inough is do or alter all things as hee seemeth best And this is the greatest proofe of his exceeding maiestie that he seeth all things that he disposeth and worketh al thinges that he directeth all his creatures to that ende for which in the beginning he made them and yet is the Lord alway righteous and his iudgements true 146 The faithful are surely setled in gods prouidence THe godly when the heate of persecution riseth to th' end that they may not forsake their Lord and captaine First they perswade thēselues as truth is indeed that affliction cōmeth not to them by chaunce or fortune or by the malice of mē but by the certaine knowledge prouidence of that god which is by Christ their heauenly merciful father who neither cā do it for any euil vnto thē nor suffer thē to be further tempted then by his grace they shall bee able to
vs but one onely intercessor Christ in heauen they seeke for none other intercessor there because they haue the same full and perfectlye in Christ But they which do not beleue nor acknowledge Christ for their only and perfect intercessor aduocat such infidels shall neuer be holpen with any prayers of Aungels or saincts if the case stoode so that they did praye for them 191 The Papists will haue Christ to bee in part a Sauiour THe Papistes would weaken the ground of our Faith by a number of corrupt doctrines As first that in part wee haue saluation and remission of sinnes by the merites of sainctes for thus they pray Graunte vs O Christ by the blood of Thomas which he shed for thee thither to go whither he is ascended And to Saint George they pray thus Let him saue vs from our sinnes that we may reste with the blessed in heauen And touching Saint Anne they say thus O God thou which wouldest S. Anne to become the mother of thy mother grāt we beseech thee that by the meritts of the mother and the daughter we may obteine the heauenly kingdome Here are three Sauiours besids Christ in like manner doe they acknowledge a thousand moe Secōdly they say we haue remission of sins and saluation in part by our owne merits and good doings For thus writeth one of their champions that the passion of Christ may be the 1. and principle cause of attayning grace and opening the waye to heauen but it is neuer the whole cause for the euer there goeth with Christ some merit of him that receyueth grace Furthermore what shall bee saide of pardons of Pilgrimages of Purgatory of holy water and a number of such like superstitious and false errors by which not without blasphemy they match transitory things and vain deuises of men with the bloud of Iesus Christ the sonne of God our sauiour the most excellēt price of our redemption expreslye contrarye to the holye Ghost thus writing by S. Peter 1. Pet. 1. i8 Ye are not redemed with trāsitory things as with golde or siluer but with the bloud of that immaculat lamb Christ Iesus 192 Contrariety betweene the religion of Christ and the Pope WHereas the doctrine of Christ is spirituall altogether consisting wholly in spirit and verity and requireth no outward thing to make a true Christian man but onelye baptisme which is the outward profession of Faithe and receiuing of the Lordes Supper If the religion of the Churche of Roome bee examined it will easily bee founde wholly to consiste in nothing else but altogether in outward and ceremoniall exercises as outward confession absolution at the priestes hande outward sacrifice of the masse buying of pardons purchasing of obites externe worshipping of Images and reliques pilgrimage to this place or that building of churches founding of monasteries outward workes of the law outward gestures garments coulors choyse of meates difference of times and places peculiar rites and obseruancies set prayers and number of prayers prescribed fasting of vigiles keeping of holy dayes comming to church hearing of seruice externe succession of Bishops externe forme and notes of the church c. soe that by this religion to make a true christian and a good catholicke there is no working of the holy Ghost almost required 193 Succession is nothing without the doctrine of the Apostles THe aduersaries of the truth to the intent they might proue themselues to be the true church they obiect the succession of Bishops for the space of many hundred yeares in the Apostolicall sea whereas their doctrine being compared with the doctrine of the Apostles by the diuersitie and contrarietie thereof will easilye appeare to be the doctrine neither of the Apostles nor of anye apostolicall men Succession in deede with continuaunce of Apostolicall doctrine ought to be of great authoritie but without it nothing The sonnes of Aaron had more allowable succession from Aaron then the Bishoppes of Rome haue from Peter and yet because they brought strange fire into the temple of God they were reiected and perished Leu. 10.1 Those which in the church of God doe imitate them and contemning the truth deliuered by God desire strange doctrines and bring into the church the instruction of humaine ordinances them doth Christ sharpely reproue in his Gospell saying Mat. 15.3 you cast away the cōmandements of God to establish your owne ordinance Annas and Caiphas had full succession from Aaron yet it were hard thereupon to conclude that they had the right of the true church christ and his apostles to be Scismatickes 194 Succession proueth nothing THey greatly erre which thinke that any thing may be proued by succession whilest they leaue out that which is of most force therein that is that if like as they haue succeeded in the place of godly men they haue also succeeded them in the spirite of Christ in doctrine in faith grauitye godlinesse humilitie and patience Mat. 23.2 The high priestes and prelates who in the time of Christ did sit on Moses chayre coulde haue deriued the petigree of their succession from thē selues euē to Aaron but because their life and doctrine did not agree with the life and doctrine of Aaron and other godly priestes their succession auayled nothing against Christ and his Apostles neither were Christe and his Apostles false teachers or disseuered from the true Church because they were not able to proue their succession as the Pharesies could For the word of God and the institution of Christ was sufficient for them Wherefore sith euen we also now haue on our side the words of God and the institution of Christ there is no succession of Bishops that can proue vs to bee out of the true Church The histories of Popes and other like Prelates which are written yea euen by their deare frendes and defenders do sufficiently testify that almost all of them haue obteined this dignitie and place by most filthy meanes by simony wicked artes violence murthers and trayterous conspiracies Wherfore if it would please them a little more narrowely to consider hereof they should finde by better aduise there were no iust cause to brag of their succession but rather to burye the same in silence seeing by it their euils and horrible filthines is so clearely detected But God hath done this to th' end the truth might be reuealed and the godly warned to gather them selues together vnder our head Christ and into his true church 195 The description of the inuisible Church and visible THe church sometime in the scripture is taken for the whole number of the elect of God that are and haue bene from the beginning of the world in all places and ages euen to this day And this is that Church which is the piller of truth This is that church that neuer can abide in error Mat. 16.18 This is that church that by imputation of Gods mercy is the immaculate and vndefiled spouse of Christ but this
also speake that Christ is both our wisedome and our iustification that his worde is ours his doctrine is ours his wisdome is ours and that wee professe not one iot or one title wherof he hath not beene an Apostle vnto vs and whosoeuer hee bee that teacheth vs other thinges then what Christ hath taught vs al he is not of our professiō nor of our brotherhood and more then this wee are sure hee teacheth nothing but vaine illusions imaginations of men for all treasures of wisedome and true knowledge are hid in Christ Col. 2.3 Heb. 3.1 2. cor 4 4. Col. 1.15 And seeing it hath pleased him to be our Apostle who is the son of God the brightnes of his glorie the ingrauen forme of his person the heire of all thinges the maker of heauen earth far greater then Angels how vnthankful be we if his doctrine be not our profession and howe vnwise be we if wee will change him eyther for any other or else for all other Whatsoeuer glorious names they bring of Fathers Doctors Counselles and such like bosting wordes wee neither knowe them Esay 52.7 Mat. 7.23 nor their names if they bee ministers of Christ vnto vs their feete are beautifull and their names are honorable if they be their owne ministers we knowe them not nor all their glorie if they saye they be teachers wee may well say againe they are but Phariseis that will be called Rabby Mat. 23.8 We haue no teachers but one and that is Christ and he is the Apostle of our profession 241 The feare of God is true wisedome IF wee desire to fulfill the will of God duely and in such sort as our life may be agreeable vnto God we must beare him all reuerence and seeke to be vnder his hande Deu. 6.13 10.12 vnder his guide and direction wee must seeke to doe him homage as our soueraigne King Ioshua 24 14. we must seeke to dedicate our selues vnto him as our creator wee must seeke to honour him as our Father When this affection and desire shall be in vs then haue we the beginning of the whole lawe and of all righteousnesse and that is the cause why it is sayde Pro. 1.7 that the true wisedome is the feare of God And when we will knowe whether we haue profited in the worde of God we must examine our heartes to make the tryall thereof to feele if we haue such a zeale and desire that God bee honoured and glorified of vs. For if there bee such a feare in the heart the fruites thereof will appeare both in our handes and in our feete and in all the partes and members of our bodie So that they which boast themselues of the feare of God when their life is loosed to all wickednesse their owne tongues tell them they lye and they shewe full well howe impudent and past shame they are when they vaunt so much of the feare of God To serue God aright it behooueth that our heartes he wholy giuen ouer to him it sufficeth not that in outwarde appearance wee haue all the vertue that a man might imagine except such an affection and inwarde desire of the heart goe before The feare of God is no hidden and idle thing although it be in the heart of men yet must it appeare and shewe it selfe in their life For it is the heart whiche gouerneth both the handes and the feete and all the other partes and members of our bodie Wee must therefore learne to shew by effect and experience that we feare God by ordering our whole life according to his will 242 The faithfull are more contented with a little then the vngodly with their aboundance THe holy Ghoste by the mouth of Salomon willing to leade vs to sobrietie contentation softnesse and goodnesse to reuerence and obedience towardes God vnto peace Pro. 16.8 vnitie and amitie towardes our neighbours teacheth vs that a little is better with quietnesse then great reuenewes without equitie Wherein hee agreeth with the saying of the Prophet Dauid Ps 37.16 A small thing sayeth he that the righteous hath is better then great riches of the vngodly Abraham being in the lande of Canaan as a stranger was not after outwarde appearaunce to be compared in worldly wealth with the Kinges and Princes of the earth but the little hee had in respect of them was better then their great aboundance for he was contented and had ynough and possessed in a sounde conscience without doing any wronge to any man that which he had and finally obteyned the great heauenly riches which he looked for Heb. 11.10 Contrarily the great men of the earth aspiring continually vnto greater riches hauing neither contentation nor ynough but hauing committed much wrong and violence and beeing at continuall strife Ge. 18.20 16.24 Eze. 16.49 Heb. 11.24 1. Kin. 17.10 in the ende perished most miserablye Sodome is a fearefull example thereof Moyses did so vnderstande it when he denied to bee the sonne of Pharoes daughter Elisha and the widowe which nourished him prooue it true For the reproouing and condemning of wicked riches we may bring examples out of Saint Luke Luke 12. 16. And for the time present wee may see if wee haue eyes that the poore which are contented with a little liue more at their ease then they which aspire vnto greater riches For the poore worldlings and carnall minded men which thinke they serue for nothinge but to heape vp riches are in a most miserable state because that first of all they are neuer contented but doe murmure and grudge euen against God who seeketh to kill them as they imagine in their fantasie and as by impaciencie they dare spue out Secondly they liue in an euill cōscience for being discōtented with their pouertie they perswade themselues that riches are common and that they may take them where they finde them and in deede where they are not seene they pill poule and steale what so euer they can meete withall Luk. 12.15 Mat. 6.19 2. Cor. 8.7 9.6 Wherefore let vs followe our Lorde take heede and beware of couetousnesse lette vs not laye our treasures vppon earth but make our treasures in heauen And as S. Paule teacheth vs Heb. 13.5 let vs help the necessity of the poore and let our conuersation be without couetousnes c. Thus doing wee shall possesse our goods in righteousnesse the which as concerning our present purpose consisteth in this that we put our trust in the prouidence of God and that wee be good and faithfull stewardes of the riches that hee hath committed vnto vs. In this manner whē we shal haue but a litle after the feeling of the flesh it shall better profit then if we did otherwise possesse great wealth For they that are rich without righteousnesse and equitye Mar. 10.22.23 shall perishe with their goodes 243 Three marks of a christian souldier IT is especially required of a
it first I had no purpose nor entent that it should at any time come so publikely vnto thy handes Other excuses I could alleadge which if thou knewest would seeme I doubt not very reasonable vnto thee Notwithstanding to auoyde offence asmuch as I can and to the ende this might bee noe hinderance to thy godly desire I thought good to annexe this table whereby thou maist easily finde the principall matters comprehended in this booke And so brotherly entreating thee with zâ—â—le and diligence to accept and profite in the one and charitably to beare with the other I hartily commend thee vnto the Lord. Thine in Christ Io. Fr. A table necessarily describing in vvhat sentence or doctrin the principall matters conteyned in this booke may easily be found A Affliction IF we will followe Christ we must suffer affliction pag. 6. The Godly are ioyfull in affliction pag. 182 Afflictions come by the prouidence of God pag. 183. 184. Afflictions be the rods of God to the iust pag. 185 Afflictions come for diuers causes pag. 187 Patience ouercoÌ„meth afflictions pag. 188 The patience of the faithfull is tryed by Afflictions pag. 190 Anger Anger is to be auoyded with hatred and enuie pag. 69 Angry wordes and thoughtes forbidden pag. 70 Of anger and the effects therof pag. 74 Apostles Succession is nothing without the doctrine of the Apostles pag. 281 B Baptisme Of Baptisme pag. 325 Fruitefull doctrines concerning Baptisme pag. 326 The grace of regeneration figured in Baptisme pag. 328 VVhen Baptisme was ordeyned pag. 330 Papisticall vntruethes concerning Baptisme pag. 331 VVhy we are baptised and eate the supper pag. 332 Binde seeke Remit Bodie and Bloud How the true bodie of Christ must be receaued pag. 335. 337 The wicked doe not eate the bodie of Christ pag. 350 How the bodie bloud of Christ is truly receaued pag. 337 C Chance Nothing commeth by chance or fortune pag. 203 Christ. Chist is the true shepheard pag. 14 Christ the onely mediator why so called pag. 17 Iesus Christe must sanctifie our prayers pag. 16 Faith in Christ pag. 134 Christ hath freed vs from the law pag. 145 The spirite of Christ dwelleth in Christians pag. 155 The fruite of our coÌ„munion with the death of Christ pag. 159 Of Christ his person and office his priesthood and kingdome pag. 227 How we ought to knowe and coÌ„fesse Christ pag. 228 Christ is the liuely image of the Father pag. 230 VVhy our Sauiour Christ came in the flesh pag. 232 Faith in Christ the meane of our saluation pag. 233 VVe are iustified by the grace of God in Christ and not by woorkes pag. 236 Prayers to Saints is repugnant to the mediatorship of Christ pag. 274 Christ is the only intercessor with the Father pag. 277 The Papists will haue Christ to be in part a Sauiour pag. 278 Contrarietie betweene the religion of Christ and the Pope pag. 280 The right applying of Christes sufferinges and sacramentes to our benefitte pag. 323 Of the presence of Christ in the supper pag. 344 Christe feedeth vs with his substance pag. 346 Of the second comming of Chrst pag. 360 Christ is the Apostle of our profession pag. 363 Christian The libertie of a true Christian pag. 151 The first point of a true Christian pag. 152 A true Christian is partly vnder the lawe and partly vnder grace pag. 154 Christians must be constant pag. 157 The dutie of Christians pag. 158 Three markes of a Christian souldier pag. 369 A note to know a true Christian pag. 153 Church The description of the inuisible Church and visible pag. 285 The Church may erre pag. 287 The name of the Church abused by wolues pag. 288 Commaundement The exposition of the 6. commandement pag. 67 Of the 7. Commandement pag. 76 Of the 8. Commandement pag. 88 Of the 9. Commandement pag. 103 Of the last Commandement pag. 115 Concupiscence Concupiscence restrayned by the Papistes pag. 222 Concupiscence without consent is sinne pag. 125 Conscience Faith and a good conscience the armour of the faithfull pag. 8 Couet and couetousnesse What is meant by the worde Couet pag. 116 Against Couetousnes vsury pag. 94 D. Die To be partakers of the life of Iesus Christ wee must first suffer with him pag. 191 Deedes In euill deedes left vndone and in good deedes done we may be deceiued pag. 127 Diuell seeke Sathan Doctrine The doctrine of freewill is an arrogant doctrine pag. 251. 253 False doctrine concerning inuocation pag. 276 VVith what doctrine ministers must be furnished pag. 303 The agreement of the Popish doctrine with the Apostles pag. 351 E Egypt VVhat signifieth the deliuerance out of Egypt pag. 31 Enuie looke anger Essence The vnitie of Essence is not taken away by the distinction of persons pag. 219 F Faith and faithfull Faith is a pretious treasure pag. 8 The meanes to enioy faith alwais pag. 9 Faith is not without prayer pag. 10 Faith it is that iustifieth pag. 23 Through Faith our sinnes are forgiuen pag. 215 How Faith doth iustifie pag. 237 Faith doeth iustifie 3. manner of wayes pag. 244 Faith is the meanes whereby remission of sinne is promised pag. 176 The meaning of being iustified by Faith pag. 246 Of free iustification by Faith with out workes pag. 249 Diuers kindes of Faith pag. 271 Faith is the mouth of the soule whereby Christ is eaten pag. 342 VVe must haue an assured faith and a contented minde pag. 101 The faithfull are surely setled in Gods prouidence pag. 211 The Faithfull are better contented with a little then the vngodly with great aboundance pag. 366 Faultinesse Three degrees of Faultinesse in sinne without the act pag. 170 Fauour The Fauour of God the fountaine of consolation pag. 212 Flesh There dwelleth no goodnesse in our flesh pag. 380 The Flesh lusteth contrarie to the spirite pag. 382 Fornication Fornication is forbidden pag. 77 Freewill looke Will. G. God Of the true knowledg of God pag. 216 God hath not elected euery one pag. 4 The godhead and power of God are seene and howe pag. 217 God is the creator of all thinges pag. 222 Gods grace is the onely stay and repayrer of all thinges pag. 221 Of the true worshippe of God pag. 30 We must worshippe God alone pag. 33 We must worshippe God according to his worde pag. 39 God and not Images is to be worshipped pag. 37 God defendeth those that are his pag. 7 The foundation of God abideth sure pag. 136 God will try and proue our hearts pag. 138 The word of God abideth for euer pag. 139 There is no change in God pag. 146 We are assured of the fauour of god pag. 149 God is not the author of sin pag. 161. 163 God hath his elect in al countries pag. 136 The will of God is alwayes iust although wee se not the reason thereof pag. 214 All muste bee forsaken for Gods sake pag. 193 Godly and vngodly The prouidence of God encreaseth the pacience of the godly