thing commaunded is done as it should be according to the mind of the commaunder The hypocritical Pharisee giueth almes and the iustified Publican giueth almes in like sorte His that is the Pharisies almes the Papists define to be a good worke whereas before God it is abhominable but we pronounce the Publicane his almes a good worke not onely because it is commanded but specialy because through faith wherby the Publicane was iustified it was done to the glorie of God And therefore it hath the forme of a good worke when the worke commanded of God by a person iustified through faith is done principaly for God his glorie And a worke so done whether it be an inward or an outward work is the spiritual seruice of God Moreouer wheras certain ciuil works done euen of such as are not iustified by faith are profitable and do good to manie and therfore thought good works I grant they are so caled and be such too but in vse not in seruice For whatsoeuer an impure person doth it is vnpure abominable before God And though God sometime doe recompence such workes with rewardes he doth it for the vse sake not because they are the seruice that pleaseth him or be good of themselues The fourth thing wherin we dissent from the Papists in the doctrine of good workes is y e diuersitie of ends For they do appoint other endes of good works than we do which folow the direction of God his worde For they say good works are to be done y t we may deserue fauor be iustified through our works before God But how false absurd this Pharisaical opinion is we haue already in the first order of testimonies declared That no works do merit fauor iustificatiō it is hereby manifest because an euil tree cānot bring forth good fruite Therfore what can a mā not renued seeing he is wicked vnpure without vnderstanding vnprofitable merit by vnpure works Again if a man be iustified by works before God it must needes of necessitie be either because he fulfilleth y e whol law according to y e rule of God his iustice or in respect of particular obseruing som certaine commandement But each is false For as aboue we haue proued no mortal man can fulfil the whole law of God neither before conuersion nor after Secondly it is manifest that none is iustified by a particular fact both because it is not the fulfilling of the law which is required vnto y e righteousnes of the law also for that he which faileth in one commandement as Iames doth say is guiltie of al. Then seeing no man may be iustified neither by the whole law nor by a part of the same in vane doe the Papists contend that the ende of the lawe is that men by their owne workes should be iustified in the sight of God But we do teach that good workes be therfore to be don that being iustified by faith we may giue due obedience to God as children to a most louing father that we may be founde liuely branches and bearing frute in the true vine which is Iesus Christ that men seeing our good workes may glorifie God and be prouoked vnto wel doing by our example that through good works we may be directed vnto y e hauen of blessednes that by good workes as by an vndoubted marke of Gods children we may shew our selues enimies to Satan whō in baptisme we renounced y t we may encrease y e ioy of the angels in heauen which are much delited with the repentance of men aud with holines of life and that by workes we may be knowne and declared to be truly righteous that is that we be not deceaued with a vaine shew of faith as it happeneth vnto hypocrits as Iames in his seconde chapter declareth for whom to be iustified is to be declared and acknowledged righteous before the world Abraham beleeued aud is was imputed vnto him for righteousnes Bu when at the commaundement of God he was readie to kil his onely sonne by his willingnes to obey he declared how he was righteous not onely to others but also to himselfe For liuely faith hath this propertie that it preferreth obedience toward God before al worldly things be they neuer so deere as appeareth in Abraham So that he which is so affected that he desireth nothing so much as to obey God and to preferre obedience to him-ward before al things els he hath a most certaine token of a liuely faith and of the spirit of Christ wherby he is moued dwelling with in him For so many as are led by the spirit of God saith Paule they are the sonnes of God to wit through faith a true note wherof is that motion of the spirite wherby we are moued to yeelde obedience to God with al readines although we continualy do feele a combat of the flesh with the spirit which fight vndoubtedly in this life shal neuer cease The summe of this difference tendeth to this point The papists do make workes to deserue and to procure saluation we with Paul number them among the effectes of faith and fruits of the righteousnes of faith The Papists doe place the perfection of righteousnes in works we define them to be an obedience begon pleasing God because of the persō that is righteous which obedience can no more be separated from free iustification than the natural propertie from the subiect it hath as heate from fire as aboue hath been showen CHAP. 6. 1 The fourth order of testimonies 2. The rewardes promised vnto good workes THe fourth order as we proposed is touching the rewarde of good workes according to the promises of god which the godly without iustification do lawfully behold and through faith expect the things promised as Moses is written by faith to haue had respect vnto the recompence of the reward Moreouer the rewarde is promised to good works somtime simply to euery man sometime specialy to this or that man for a particular worke which is obediēce in some certain thing And that rightly without error we may iudge of such cōmon and special promises this principle is to be kept in minde namely that al promises without Christ be to none effecte For if as Paul saith al the promises of God are in Christ yea and Amen that is firme and ratified it foloweth that no promises without Christ can take effect be firme Whereof this also is gathered that none obedience without Christ doth merit reward Now this foundation being cast let vs entreate of the promises of rewarde according vnto the difference which we haue proposed Therefore when reward is promised simply or in general to euery man for good workes as when both in the Psalmes and also in Paul it is said He wil reward euery one according to his workes the promise must be applied by a distinction For such a promise hath a double respect Because it is to be referred
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
iustifieng of one the benefite abounded toward al men to the iustification of life So that with faith of y e remission of sinnes grace wherebie we are iustified and accepted before God is ioined al which are comprehended in the definition of iustification Which is defined to be An absolution of him from sinne that beleeueth in Christ an imputation of righteousnes à receiuing vnto eternal life freelie for Christ his sake When I saie for Christ I include the merites of Christ onlie And although the imputatiō of Christ his righteousnes be the forme of our iustification before God yet because these three benefites do necessarilie concur together in our iustification I haue included them within the compasse of the definition Whosoeuer do either folow the righteousnes of workes or compound righteousnesse of faith and workes together theie doe peruert the word of God For Paul writing vnto the Philippians doth on this wise distinguish the righteousnesse of workes from the righteousnesse of faith The thinges that were vantage vnto me the same I counted losse for Christe his sake Yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord for whome I haue counted al thinges losse doe iudge them to be dongue that I might winne Christ and might be found in him that is not hauing mine owne righteousnes which is of the Law but that which is through the faith of Christe What I praie could be more plainelie saide Paule here compareth two righteousnesses together one hee saieth is manns properlie the which hee calleth the righteousnesse of the lawe it is in deede the righteousnesse of man as farre-forth as man doth endeuour to fulfil the same although he can neuer perfectlie fulfill the same and it is also the righteousnes of the lawe because it is required of the lawe the other he saith is of God and is obteined by faith it is of God because God of meere grace imputeth it and giueth it to man and it is also through faith for that it is obteined by faith wherbie Christ is thought to be the end of the lawe for righteousnes vnto euerie one that beleeueth Which two righteousnesses he maketh so contrarie that together theie can not stand For he which by the workes of the law seeketh the righteousnesse wherbie he maie stande boldlie in the presence of God is voide of the righteousnesse of faith and contrariwise who so dependeth vpō the righteousnesse of faith doth not thinke at al that hee is iustified by the lawe And although there is but one righteousnes which consisteth in the perfect obedience of the law yet in respect of the diuers manner of iustification it is saide to be twofolde For he that dischargeth and by his workes fulfilleth the lawe which thing Christ onelie hath done is iustified after one sorte and he which of himselfe fulfilleth not the lawe but beleeueth on Christe who hath fulfilled the same that the obedience of the lawe done by Christ maie bee imputed vnto him for righteousnesse that so he maie haue what the lawe requireth euen the righteousnesse of the lawe yea and with righteousnesse life is iustified after another So that in the manner of obteining the righteousnes of the lawe the difference is For he that doeth the lawe obteineth righteousnes one waie and he that beleeueth another And y t mortal man can obtaine the same by doing but onelie by beleeuing Paul sheweth at large especiallie in his Epistles vnto the Romanes Gal. Ephesians that maruel it is howe men can be so frowarde as to resist the manifest trueth of God What can bee saide more plainelie Wee conclude that à man is iustified by faith without the workes of the law To wit done of our partes What more euidentlie If righteousnes bee by the law then Christ died without à cause What more distinctlie Not of workes but through faith it is the gift of God least anie man should boast himselfe Finalie what more absolutelie Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is Christ hath so fulfilled the lawe that euerie one which beleeueth is righteous through his obedience Againe The Gospel is the power of God vnto saluation to euery one that beleeueth for the iust shal liue by faith In this most manifest trueth rest wee our selues leaue we their subtilties to Sophisters wherin they both miserablie intangle themselues and curssedlie seduce others that committe themselues to such schoole-masters They which compounde righteousnesse of faith and workes together as of the partes thereof are better liked of the vnlearned especialie of politike men ignorant of the gospel But the error of these euen by one place of Paul as it were by à thunder-bolt frō heauen wee maie ouerthrowe They being ignorant saith hee of the righteousnes of God that is of the righteousnes of faith and going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God that is they are not capable of the righteousnes of faith who withall seeke righteousnes from the lawe For Christ is the end that is the fulfilling and perfection of the lawe for righteousnes vnto euerie one that beleeueth Faith then alone excludeth all merite and al workes of man from the causes of our iustification before God and dependeth vppon Christ alone who imputeth the obedience of the law to the beleeuing man y t he maie haue that which the lawe requireth to wit righteousnes which thing this argument also of Paul in the 3. chap. vnto the Galathians doeth euidentlie confirme in these wordes And that no man is iustified by the law in the sight of God it is euident for the iust shal liue by faith And the law is not of faith but the man that shal doe those things shal liue in them The aduersaries nowe in alleadging for their side against vs the Apostle Iames varie not from their olde wont For neglecting the the most constant agreement of the whole scripture and of al the sainctes of Moses the prophetes of Christe and of the Apostles they wrest à doubtful saying verie subtiltie against vs. The sense whereof would they seeke at the occasion and end whie it was written they shoulde finde that Iames disputeth not of our iustification before God but of the declaration of our iustification before men and that against hypocrits who by their false and dead faith or shadow of faith did thinke thēselues righteous and yet in the meane while defiled themselues with al manner sinnes and wickednes Thē seeing that the word Faith is not taken in y t sense of the Apostles Paul and Iames they do oppose thēselues against y e spirit of god who out of their saying do seek cōtrarieties They alledge also other places such as concerne rewarding of good works rendering to euerie man according to his deeds the blessednes promised to the
Christ they do prophane Christ his blood and extenuat the merit of the Lordes death of which merit we are then made partakers when we beleeue in Iesus Christ. Therefore Paul doth say through faith in his blood that is when a man knowing the promise of grace doth verilie beleeue that his sinnes are forgiuen him for the blood sake of Christ he is truelie partaker of the merit of the Lord his death through which he is absolued from sinne redeemed from the condemnation of the law and set free from the bondage of sinne and Satan With the remission of sinnes righteousnes is ioyned wherby the beleeuer is iustified that is becommeth in verie deede and is iudged righteous before God And this righteousnes is the second benefit of Christ in our iustification Which righteousnes is nothing else than à perfect fulfilling of the lawe done indeede by Christe but ascribed or imputed to vs that beleeue For so saith Paul Christe is the ende of the lawe for righteousnes vnto euerie one that beleeueth that is so manie as beleeue haue that which the Lawe requireth namelie righteousnes but not done of them but imputed to them For so saith Paul To him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Now that this righteousnes that is imputed to vs is Christ his obedience the comparisō which Paul doth make witnesseth As by one mans disobedience saith he manie were made sinners So by the obedience of one shal manie also be made righteous meaning so manie as beleue And in another place He hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnes of God in him that is Christ was made for vs sinne which is à sinner through the imputation of the guiltinesse of al our sinnes to him y t we might be made righteous with God and that by the righteousnes not sticking within vs but which being in Christ is imputed of God to vs through faith Then we are so the righteousnes of God in him as he is sinne in vs to wit through imputation And this is it which Augustine doth saie Our sinnes he made his owne sins that he might make his righteousnes to be ours Herevnto both Moses the Psalmes Prophets do agree Moses he writeth The seede of the woman shal bruse the Serpents head Again In thy seede which is Christ shal all the nations of the earth be blessed This blessing cannot be without y e remission of sins righteousnes and allowance of God If therefore blessing be through Christ deliuerance also frō the cursse is through him through the remission of sinnes we atteine imputation of righteousnes and God his fauor And in the Psalme it is They shal declare his righteousnes to à people that is the Church shal preach not mans righteousnes by workes or ceremonies but the righteousnes of Christ which shalbe imputed for righteousnes to so manie as beleeue The Prophet Isaiah saith By his knowledge shal my righteous seruant iustifie manie for he shal beare their iniquities This testimonie is verie notable for it teacheth how sinnes be washed awaie through y e sacrifice of Christ it teacheth y t Christ y e righteous by his righteousnes doth make others righteous it teacheth also y t applicatiō is made through y e knowledge of the same Christ y t is through an effectual knowledg of Christ And y t is effectual knowledge whē to the knowledg of y e minde y e beleefe of the heart is ioined Also by y t Prophet Ieremiah it is writtē This is the name wherby theie shal cal him the lord our righteousnes Here y e prophet cōmendeth Christ his diuinitie and also pronounceth howe we are iustified through his righteousnes Touching the application the same Prophet speaketh on this wise Blessed is the man that trusteth in the Lord and whose hope the Lord is Now he trusteth in the Lord who beleeueth that being iustified by his righteousnesse he pleaseth God For the obedience of Christ God and man is the most absolute perfourmance of the lawe the which sufficeth al because it is the righteousnes of man who is God This the Prophet declareth when he saith The Lord is our righteousnesse So that from our heartes we must beleeue how the righteousnesse wherebie we are iust before God is not anie qualitie or action in our selues but the obedience of Christ imputed to the faithful So doth Paul most expreslie distinguish betweene y e righteousnesse of man and of Christ when he saith I doe iudge al thinges but doung that I might winne Christ and might be founde in him not hauing mine own righteousnes which is of the lawe but that which is through the faith of Christ euē the righteousnes which is of God through faith Nowe if we haue remission of sinnes and righteousnesse through faith to wit perfecte righteousnesse which is of Christe Iesu doubtlesse we are no more vnder the damnable sentence of the lawe which is Cursed is he that confirmeth not al the workes of the lawe to doe them And this meaneth Paul where he saith We are vnder the lawe which condemneth but vnder grace which iustifieth Whie so For that as through the offence of one to wit Adam the fault came on al men to condemnation so by the iustifieng of one namelie Christ Grace abounded towarde al men to the iustification of life That is As the sinne of Adam was the cause of condemnation vnto eternal death So the righteousnes of Christ is the cause of iustification vnto eternal life Now then as Paul saith there is no condemnation to them that are in Christ Iesu. For theie are free frō the lawe of sin of death through Christ the deliuerer The third thing which we saide was required for to make a man righteous before God is that being adorned with Christ his righteousnes he be adopted for the sonne of God and accepted vnto eternal life For as by faith hee obteineth remission of sinnes and righteousnes so likewise by the same faith we obteine the right of adoptiō and the dignitie of Gods children according to that of Iohn He gaue power to be the sonnes of God euen to them that beleeue in his name That is he conferred this heauenlie honor vpon the faithful that theie both be and be counted the sonnes of God And Paul ye haue not receiued the spirite of bondage to feare againe but ye haue receiued the spirite of adoption wherbie we crie Abba Father The same spirite beareth witnes with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ. Moreouer this our adoption is two māner of waies to be considered to wit as it is in the life begun through faith and as it
borne vnto godlines but as through humane ignorance he mingleth some wickednes and follie vnto perfecte wisedome and other artes and virtues so doth he the same to religion whereby oftentimes it degenerateth into superstition And therefore Cicero saith truelie There is no people either so wilde or so sauage if it be ignoraunt what kinde of God it shoulde haue yet it knoweth howe it should haue one What shoulde I speake of the householde witnesse euen the conscience which wee al carrie about with vs Certes such is y e force of y e same that perforce it wil compel thee to acknowledge y t there is a God which with due obedience wil be worshipped It testifieth that God is the reuenger of wickednes yea after this life Plato writeth that manie when they are in health doe thinke al but toies which is spoken of hel but at the point of death when their conscience pricketh them they are troubled vexed out of measure caling their former life into minde Such is the force of the conscience euen in the verie wicked especialie when they must needes die This testimonie of the conscience is doutlesse the iudgemēt of God who hath imprinted in our mindes à certaine affection to religion tending to this end that conioyned to God we maie be perfectlie happie for which end we were both at the first created and afterward redeemed Now the Epicures seeing they cannot denie this power of the conscience the wretches seeke I cannot tel what comforte out of à fable of Lazarus whome our Lorde raised after he had beene deade foure daies They faine how Lazarus was requested of his friends to tel thē the state of the soule when his body lay dead in y e graue He promised as their fable is that after his death he would leaue à book whereinto he woulde writ such thinges as he knewe concerning the state of the soules after this life What should manie wordes They faine that Lazarus beeing deade a booke was found which opened not somuch as one letter could be seene therein Whereof that is of one fable they gather another how that the soules either doe perish with the bodies or be so drowned with deepe sleepe that they doe not so much as feele much lesse knowe anie thing at al. By this restoratiue the Epicures especialie the Pope who they saie is the keeper of this booke and manie of his Cardinals and Bishops who lacke at no time scholers at their wil chieflie amonge them which bewitched either with the pleasures riches or glorie of this world woulde gladly haue the soules perish with the bodies that they might not or dare abide the paines of their wicked life endeuour to extinguish the power of the conscience But the holie scripture doeth verie forceablie confute the vanitie of these men wherein first of al we may consider the creation of the soule of man which is created after the likenesse of God By which likenes vndoubtedlie beside the conformitie with God the immortalitie of y e soule is signified the which is not of the earth as the body is but the breathing of God as the scripture speaketh wherof the Epistle vnto the Hebrewes distinguisheth betweene fleshlie parentes and God the father of the spirits Secondlie Christ adhorteth his disciples not to feare them which kil the bodie but are not able to kil the soule but to feare him who is able to destroy both soule and bodie in hel Doeth not Christ hereby giue vs plainelie to vnderstand that the soules after death doe liue But the state after this life is diuers according to the person either of the beleeuer or vnbeleeuer which thing the Lorde manifestlie doth shew in the example of Lazarus the rich man Whereof the soule of one in the bosome of Abraham the soule of the other in torments doe expect the daie of iudgement In that it is saide howe Lazarus is in the bosome of Abraham we haue to learne first that Lazarus through faith was the sonne of Abrahā For children are wont to be carried in the armes of their parentes Secondlie that Lazarus liueth is cherished and fareth wel euen as à childe in the bosome of his father Thirdlie that he is in the same state and place of happines which father Abraham is Fourthlie howe there is à certaine mutual and soueraigne good-wil betweene the soules that-rest in the bosome of Abraham For al are ioined together with brotherlie affection This verie thing is taught by the saieng of Christ vnto the theife To daie shalt thou be with me in Paradise which is not that the soule shal either perish or sleepe but to be happie to perceaue their blessednes although not so fullie as hereafter Christ giueth vs to learn that the soules of Abraham Isaak and Iaakob doe liue when he saith The God of Abraham the God of Isaak and the God of Iaakob is not the God of the dead but of the liuing What meaneth Peter when he saith Christ went and preached vnto the spirits that are in prison In the dayes of Noah the spirite of Christ preached to men whose soules Peter testifieth were in prison The same Peter affirmeth how the end of faith is the saluation of souls The saluatiō surelie can be neither death nor à sounde sleepe Neither is it à darke thing which Paul saith I desire to be loosed and to be with Christ. Salomon in the last chapter of Ecclesiastes doeth say vntil dust returne to the earth as it was and the spirite returne to God that gaue it In which respect he is caled by y e Apostle The father of spirits Hitherto belongeth y t in y e wisedom of Salomō The soules of the righteous are in the hand of God and no torment shal touch them With this agreeth that saying of the Psalmist Precious in the sight of the Lord is the death of his sainctes And Steuen ful of the spirite Lord Iesus recieue my spirite Moreouer whereas they obiect how there shal be one iudgement whereas rewardes shal be rendred for the godlie and punishment appointed for the wicked we confesse the same is true yet doth it not folow thereby that the soules both of the sainctes and of sinners doe either perishe with their bodies or doe sleepe vntil the last daie For although the soules of the righteous are in Paradise and the soules of y e vngodlie in torments yet haue neither the soules of the godlie perfect ioye nor the vngodlie al their paines vntil the daie of iudgement doe come Chrysostome speaking of Abel and Noah doeth saie Theie preuented vs in the fight and they shal not preuen◠vs in receauing the crowne Because their is one time appointed of crowning al men Augustine in manie places describeth certain secret places wherein the soules of the righteous are contained vntil they receaue the crowne and ful glorie
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
sacrificing did please But Caine sacrificed without faith presuming vpon the dignitie of his worke And therefore no maruel though God had no regard vnto his offering The summe of al is this that sacrifice spiced with faith pleased as fat and grateful but that voide of faith it displeased as drie vngrateful But Dauid moste plainlie of al sheweth in his 51. Psal. when the sacrifices of burnt offeringes do please for thus he saith The sacrifices of God are à contrite spirit à broken heart O God thou wilt not despise Ioining there-vnto by and by Then shalt thou accept the sacrifices of righteousnes euen the burnt offering and oblation then shal theie offer calues vpon thine altar Therfore let y e beginning of each good worke proceede from an heart purified through saith without which euerie worke seeme it to the eie neuer so holie is abominatiō before God This I haue spoken the more at large because of some among the fathers who not wel vnderstanding the wordes of Dauid and of Isaiah do agre with Porphirie who most wickedlie did slander the sacrifices of the Iewes which were in vse so long as the common-weale of Moses did stand But the fathers somwhat to excuse these Iewish sacrifices saide howe God did not command but onlie suffer them to the ende theie might keepe the Iewes from idolatrie wherunto theie were inclined Now let vs see the causes of Iewish sacrifices in order as we did propose in y e second place First therfore the cause commanding offereth it selfe who is God himselfe Who for that he is moste wise not without great wisdome did command and appoint this ceremonie Against whome albeit dust and ashes wil set himselfe and obiect manifolde absurdities yet content we our-selues with the moste wise counsel of God the which let vs oppose not onelie against that Atheist Porphirie but also against the diuel and his members who dare to oppose the dotinges of their foolish braine against the wisedome of God Let vs knowe that the saieng of Paul is true who saith The wisdome of the flesh is enimitie against God Thorough this cause commanding the godlie among the Iewes did knowe both how their sacrifices pleased God when through faith theie were done vnto Gods glorie with true meditation of the spiritual signification and also that theie were bound vnto obedience vntil Christ came of whome those sacrifices were figures and who by his owne and perfect sacrifice should set an ende to all figuratiue sacrifices But seeing the Iewes at this daie do obiect to vs howe their sacrifices should not be abolished because God is vnchaungeable I doe answere so long as the cause and condition of the decree is in force so long doth God himselfe abide constant and vnchangeable The material cause of Iewishe sacrifices was either the fruite of earth or cleane beastes which by certain tokens are distinguished in Leuiticus from the vncleane It was furthermore enacted that theie should not vse either leauen or honie in their sacrifices but that theie shold season euerie sacrifice with salt For God the law-giuer would haue them to acknowledge him to be auctor of al aswel of such things as doe spring from the earth as of al liuing creatures beside that are breade and also craue his blessing refer the vse of al thinges vnto his owne glorie The formal cause was the verie manner of sacrifising which for that it was diuers it were much to prosecute the same in this place and therefore I remit the reader vnto the book of Moses caled Leuiticus The endes of the sacrifices instituted were foure whereof the first was that the people prone vnto idolatrie might be reclamed therfrom by these exercises The second y t Gods people might bee kept in the seruice of one God and haue à dailie occasion to exercise godlines The thirde that the people might haue à type of Christe the sacrifice to come The fourth that by thinking of Christ the sacrifice to come the Iewes might be warned of the grieuousnes of sinne the which forsomuch as it could not be cleansed by the bloud neither of buls nor of goates theie might know howe to be cleansed throughlie from their sinne theie had neede of the bloud of the immaculate lambe that is of the promised seede or Messiah who alone could tel howe both to abolish the workes of the diuel sin and death and also pacifie the offended father Secondlie that in this minde theie should flie vnto the mercie of God proposed in the forenamed seede and by faith depend vpon that seede glorifieng y e Lord both in al their mind heart wil conuersation who of his infinite goodnes and wise counsel would after such à sorte redeeme mankind With such motions did the fathers Habel Noah Abraham Isahac Iaacob Moses Dauid Salomon Elias and manie other which feared God sacrifice For these knew right wel how by the outwarde worke onelie God was not pleased but that he respected besid the faith and the mind of the offerers Notwithstanding some as hypocrites wicked liuers among this people did thinke that God regarded the outwarde worke and thereby was pacified as by an expiatorie sacrifice And therefore the Lorde doeth testifie that their sacrifices were both abhominable to him and neuer exacted of him In the third place the kindes of the olde sacrifices doe folow the principal and cheefe diuision whereof is this That one kinde was expiatory caled Olah burnt sacrifice which was offered for sinne by à certaine showe of purging For in verie deede it purged not sinne but onelie bare à figure of the purging to come through the onlie sacrifice of Christ al this being lifted vp vpon the altar was consumed with fire Whereby was signified that Christ the Priest and the sacrifice shoulde be lifted-vp vpon the altar of the crosse with the fire of loue be burned for our sinnes Another was of testification called Hodah For it was done either for supplication or thankesgiuing sake or else for exercise of godlinesse the which of the principal ende thereof was tearmed eucharistical as that other ilstical that is propiciatorie For as Paul interpretes y e same it signified purging to come through the blood of Christ. For so he saith Whom God hath set-forth to be à reconciliation through faith in his bloode Whatsoeuer other sortes be mentioned they are contained vnder these Touching the figuratiue signification of olde sacrifices the Epistle vnto the Hebrewes teacheth generalie howe al were figures of that onelie sacrifice Iesus Christ which being offered al other thinges as figuratiue ought to cease But more particularlie we wil in this place set-downe some things especialie those which maie leade vs as it were by the hande vnto à spiritual instructing of our life and maners First therefore commeth-forth the consecration of Priestes whose dutie was to offer the sacrifice they had foure
And although this couenant be ratified onlie to such as be called and doe beleeue yet least we should thinke that the Fathers before the incarnation of Christe were destitute of the grace of the newe couenant it is good that we make a better and a more distinct explication of this doctrine so necessarie to be knowne First therefore and aboue all we must constantlie beleeue that in al ages euen from the fal of our first parentes the waie to be saued both was and is yet one and the same to wit by the Priest Christe alone of whose righteousnesse theie be partakers and be saued whosoeuer beleeue in him So that as touching the purgation of sinne and attainement of euerlasting life there is but one perpetual couenant or testament of God whereby God doeth binde himselfe to pardon such as doe â—lee vnto Christe And although if you respect the expresse worde there is no mention of this couenant concerning remission of sinnes before the Lord entered thereinto with Abraham yet the thinges themselues which appertaine vnto the substance of this couenant were verie wel knowne to the Fathers before the floud By the thinges I meane both the promise of the restoring of man through Christe and also the faith of this promise For the promise in GOD and the faith in man are the substantial partes as I maie saie of this couenant The couenant betweene GOD and Abraham was this I wil establish my couenant betweene me thee and thy seede after thee in their generations for an euerlasting couenant to be GOD vnto thee and thy seede after thee And somewhat afore in the same Chapter there goeth an oath of GOD Beholde I make my couenant with thee that is as truelie as I liue I wil establish my couenant c. Here first of al would be considered y e matter or foundation of this couenant which is y e promised seed by whose merit intercession there is an attonement made betweene God and men Wherefore whatsoeuer good thing the Lorde doth promise it is ratified in the Sonne who hath reconciled vs and the Father together God was in Christ saith Paule and reconciled the world to him selfe not imputing their sinnes to them and hath committed to vs the worde of reconciliation And for this cause this couenant is called by Isaiah the couenant of peace Secondlie we should cal into mind y e wonderful humilitie of God whereby the diuine maiestie so debaseth it selfe of meere benignitie and good will to manward hauing consideration of our humane frailnesse that not onlie he doth simplie promise free benediction to miserable and wretched sinners but also bindeth himselfe by couenant that we may knowe his fatherlie goodwil to vs ward Thirdlie the immutabilitie and constancie or perpetuitie of this couenant confirmed by an oath would be thought-vpon Whereof the Epistle vnto the Hebrues doth saie When God made the promise vnto Abraham because he had no greater to sweare by he sware by him selfe saieng Surelie I wil abundantlie blesse thee and multiplie thee marueilouslie He addeth à reason saieng So God willing more abundantlie to shewe vnto the heires of promise the stablenesse of his counsel bound him selfe by an oath that by two immutable things wherein it is vnpossible that God should lie we might haue strong consolation which haue our refuge to hold-fast the hope that is set before vs. Fourthlie we are to weigh the largenes of the couenant entred-into with AbrahaÌ„ namelie howe it extendeth vnto the seede of Abraham and that for euer and euer But what is that seede of Abraham Paule both in the 4. and 9. chapters vnto the Romanes and also in the 3. vnto the Galathians defineth the seede of Abraham to be euen al those of what nations soeuer which doe walke in the steppes of the faith of Abraham that al which beleeue the promise of grace as Abraham did Fiftlie when it is saide howe this couenant was entered into with Abraham and his seede for euermore it is meant that God bestoweth immortalitie to such as are linked to him in coÌ„federacie For if by death we should perish the perpetuitie of the couenant could no way stande Nowe on the other side the faith of Abraham and of his seede aunswereth to the couenant of God For when God bindeth himselfe to vs by couenaÌ„t to giue saluation he bindeth vs withall vnto faith and vnto newe obedience which cannot be separated from faith And therefore God saith to Abraham Walke before me to wit in faith and be thou vpright that is serue me syncerelie and preferre obedience toward me before al things This obedience through his faith Abraham declared when he was readie most willinglie to sacrifice at the commaundement of God his beloued sonne Isaac whome he loued aboue al the world Whereby it maie easilie be gathered that the endeuouring of the minde obtaineth the praise of perfection before God Moreouer as this eternal couenant of God with the Church hath for foundation and substance the promised seed So being shadowed by sundrie types in the old lawe at the length it was fulfilled by the comming of Christ into the world and confirmed with the bloud of Christe For the remembrance and ratifieng whereof Baptisme and the Lordes supper be instituted For as Baptisme is a couenant of a good conscience with God depending vpon the bloud of Christ whereby it is purged from dead workes So the Lordes supper is a commemoration of the same couenant touching our redemption established by the bloud of Christ. And therefore it is called the cup of the new Testament or cup of the couenant Wherfore you maie rightlie define this eternal couenant of God if you saie It is a couenant of attonement betwene God and men wherby both God and men are bound together God for his part promising yea by oath remission of sinnes and euerlasting life for the merits of Christe by whose bloud this couenant is confirmed men for their parts do both accept the promise through faith and also doe not onlie promise but also shewe due obedience through their faith Which being so it maie be asked whie in the scripture mention is made of a double couenant or testament namelie an old and a new For both the Lord by the Prophet Ieremiah doth saie so and the auctor also of the Epistle vnto the Hebrues staÌ„deth vpon that same grouÌ„d Behold the daies come saith the Lord that I wil make a new couenant with the house of Israel and with the house of Iudah Not according to the couenant that I made wiâ—h their fathers when I tooke theÌ„ by the hande to bring theÌ„ out of the lande of Egypt c. But this shal be the couenaÌ„t I wil make with the house of Israel After those daies saith the Lord I wil put my lawe in their inward parts and write it
righteous in the sight of God although before man he beareth the punishment of sinne Beside with inwarde consolation by his spirite he mittigateth present affliction giueth strength to beare y e deserued punishment with à quiet minde And although the crosse seeme in mans eies an odious thing yet is it yea though it be deserued à sacrifice highlie pleasing God as we maie see in Dauid and in the thiefe The thiefe was punished for his enormous wickednes Dauid suffereth affliction for adulterie and murther which hee had committed Notwithstanding both the crosse of that thiefe from the crosse of the other thiefe hanging on the left-side of Christ and the affliction of Dauid from the punishment of Saule differed in respecte of their sorrowfull and repentant heartes which beeing laide vppon the crosse of Christe as vppon an altar it becommeth consecrated and à most acceptable sacrifice before God Of which kinde of crosse reade more in our annotations vpon the 25. Psalme The thirde kinde of crosse is Dokimasie which is à proofe and trial of faith and constancie in confession This Dokimasie is done manie waies so that easilie it cannot bee included within certaine kindes For faith is tried sometime in prosperitie and sometime in aduersitie sometime inwardlie and outwardlie sometime Abraham was tried by banishment by hunger by hazarde of his wife by differring of the promised seede by the barreunesse of his wife by the commaundement to kil his onelie sonne Isaak whom he loued more than his owne life Al these thinges seemed to bee cleane-against that great promise of the land of Canaan and of the seed which should multiplie euen as the sande of the sea But howe escapeth Abraham howe ouercommeth hee these most greeuous tentations Euen by faith alone Hereby hee persuadeth himselfe that God is not onelie true of promise but mightie also to performe the same heereby he glorified God hereby he meteth with the course of nature heereby hee preferred obedience towarde God before the life of his sonne hereby hee strengthened himselfe in all his troubles Ioseph also hee was tried both on the lefte hande and on the right on the left by his enuious brethren by exile by bondage by the inticementes of an vnchast woman by imprisonment c. on the right hande by the gifte of intrepreting dreames by honour fauour of his prince by preferment aboue other Lordes and by his dexteritie in the whole gouernement Notwithstanding he keepeth à streight course declining neither vnto the lefte nor vnto the right hande but through faith onelie persisteth vnmoueable Iob likewise was tried both by aduersitie and prosperitie First with happie successe of his affaires with manie children store of riches and with worshipful friendes afterwarde with the soudden death of his children with losse of his goodes with lothsome botches and boiles with à brawling and cursing wife with lacke of friendes Nowe holie Iob tossed with these tempestes albeit sometime hee seemed to totter yet by faith hee rose-againe and opposed against present miserie that blessed life and happinesse which GOD who can not lie hath promised to his seruauntes For I am sure saide hee that my Redeemer liueth and that I shall rise-againe at the last daie And this is it which Iohn doeth saie That which is borne of GOD ouercommeth the worlde That it maie be à testimonie as Bernard saith of the celestial generation This triall of faith is compared to the triall of golde in the booke of Wisedome As golde is tried in the fire so men are tried in the fornace of affliction And Peter Through manifolde tentations ye are in heauines that the triall of your faith maie be much more pretious than golde For as by the fire golde is tried whether it be pure or no so by the crosse faith is tried whether it bee without al drosse of hypocrisie But what Is not the iudgement of God according vnto y e truth What iustice can it be to afflict men without cause whie Although affliction cōmeth some-time without à manifest fault yet it neuer commeth without cause whie For this crosse of trial hath manie causes those weightie as the trial of faith y t stirring vp of the heare to cal-vpon God to meditate vpon the word of God the sense of GOD his presence in affliction the contemplation of eternal happines the preseruation from greater euils Therefore albeit the crosse of it selfe be euill yet forsomuch as it healeth and driueth-awaie poisō it is necessarie as the auctor of the Epistle vnto the Hebrues teacheth For as myrrhe notwithstanding it be sharpe and bitter yet it healeth woundes and preserueth from putrifaction So the crosse of the sainctes though it bee irkesome to the flesh and greeuous yet it destroieth no◠but healeth rather And as the waters which were verie bitter in Marah after that the woode was throwen therevnto became sweete so there can no crosse happen to the sainctes of God in this life but it becommeth moste pleasant if the woode of the crosse of Christ bee added as à sauce but if that bee taken awaie the waters become bitter and vnsauerie that is euerie crosse is verie sowre and intollerable vnlesse it bee tempered as it were with the crosse of Christ. Manifolde examples of this kinde of trial maie be red in the 11. Chapter of the Epistle to the Hebrewes The last kinde of crosse is called Martyrie Hereby testimonie is borne to the doctrine of the Gospel the ende whereof is that by it as by à seale as it were of God manie maie bee inuited to embrace the religion of Christ. Augustine expresseth the signification of the name on this wise Testimonies in Greke are called Martyria which word we in these daies vse as à Latine worde Whereof it is that wee call such as are humbled for the testimonie of Christ by sundrie afflictiōs and haue foughten euen to the death for the truthes sake such I saie we call not Testes that is witnesses albeit that is their name in Latine but Martyres after the Greekes Nowe the children of GOD are in this worlde tried after two manner of waies by reproches and by tormentes Let vs examine him saide the wicked with rebukes and tormentes And Paul Therefore we labor and are rebuked because wee trust in the liuing God The benefite comming by the martyrdome of y e Saincts Theodoret verie notablie expresseth when hee saith As in time passed the bushe that Moses sawe was not consumed with fire So neither did the weapons of enimies consume Christians although they were mightilie beset round-about of the wicked But rather as after trees be hewen-downe much moe impes doe springe-vp than the bowes were that were cut-off So nowe also after the slaughter of manie godlie men moe did runne vnto the gospell and that daie by daie than euer did yea and the bloode of the slaine bodies was à certaine
feare and shall laugh at him saying Beholde the man that tooke not God for his strength but trusted vnto the multitude of his riches put his strēgth in his malice So y t no euil can be imagined either so plagie or so hurtful as through sinne to be separated from God to be turned from the euerlasting fountane of al goodnes vnto y e most noisome dunghil of al miseries from the most comfortable life vnto the most bitter death finalie from true happines vnto endles tormentes THE THIRD PART OF THIS PSALME CHAP. 1. 1. The partes of this third part 2. wherevpon true praier is to be grounded THE thirde part of the Psalme is à praier wherebie Dauid praieth that the Church maie be defended it is contained in the 8 9 10 and 11. verses and it consisteth of à proposition and of à confirmation of which as they stand we will entreate The eight verse O LORD GOD OF HOSTES HEAR◠MY PRAIER HEARKEN Ô GOD OF IAAKOB This proposition of y e praier is vpholdē with two reasons the former whereof goeth-before the other followeth the proposition For petitions are not wont to bee proponed simplie and nakedlie but most commonlie they are adorned with argumentes of persuasion often they are set out with epithetes applied to the thinge which is asked the more to moue The former reason is contained in these wordes O Lord God of hoastes and it is taken from the power of God as if hee saide Forsomuch as thou art that almightie Lorde of hoastes whome nothing can resiste but all thinges doe yeelde to thy gouernment it is à verie easie thing for you to maintaine and defende your Church against all manner enimies which it hath And therefore I beseech you showe foorth this your power in defending the Church against the furie both of the diuels and wicked men which partlie by snares and partlie in open feelde doe set-vppon your Church The latter reason whereby the petition is adorned and vpholden is this O God of Iaakob This reason is taken from the loue of GOD towarde the Church For when he mentioneth Iaakob hee hath à respecte vnto the promise made vnto Iaakob the Nephew of Abraham and to his seede that is to so manie as by the faith of the promise bee receaued into the familie of Iaakob that is into the Church And the promise made to Iaakob is founded in the blessed seede Iesus Christ therfore it is so much as if he had saide Heare my prayer for our Lord and mediators sake euen Iesus Christ. In all our praiers let vs haue à consideration of these two causes the former whereof teacheth how God is able to accomplish that which wee desire the other how that he wil that because of his fatherlie promise These two causes the Lorde ioineth-together in the forme of praier which he commendeth to his disciples when hee saith After this manner praie yee Our Father which art in heauen For when we saie Our father we signifie y e fatherly goodwil of God toward his sonnes that is toward al y e faithful And when we ad Which art in heauen we shew y e diuine maiestie power of God wherby he is able to do whatsoeuer he will For he will doe whatsoeuer he hath promised For the promise is voluntarie and free Furthermore of these two thinges are gathered The first is how theie alone can rightlie and effectuallie praie who haue the promise the seconde that the force of praier dependeth not vppon the dignitie of man but of the mercie of GOD which promiseth to heare all that through faith vppon the promise doe call vpon him Touching the Lorde of hoastes his fight his armies and triumphes looke our annotations vpon the first verse of this Psalme CHAP. 2. 1. The grounds of praiers 2. God heareth the faithful of what calling soeuer The ninth verse BEHOLD O GOD OVR PROTECTOR AND LOOKE-VPON THE FACE OF THINE ANNOINTED THe repetition of the praier is also adorned with two reasons the former whereof containeth both the aboue mentioned For it is taken both from the power and also from the willingnes of God For when he saith O our protector or shield he doth insinuate both the power whereby hee can and the willingnes wherebie God will assist And when hee addeth also Looke vpon the face of thine annointed He fetcheth his reason in like sorte from the vertue of the promise For when God annointed Dauid for king ouer his people hee promised withall to helpe him so often as through faith hee called vppon him And therefore in à certaine Psalme hee saith Thou preseruest me from trouble Saue thou mee that being saued I maie praise thy name Verie manie such like sentences are in the Psalmes Moreouer this reason is fitlie applied to euerie godlie man in his lawful vocation For as Dauid was called of God vnto the kingdome and therfore he craueth of God that he would defende his owne ordinance So euerie one that is called vnto anie function whether it be ciuill or ecclesiastical shoulde perswade himselfe that his calling is of God and therefore that God wil defende his owne ordinance heare such as call vppon him through faith This comfort they doe lacke which rush-vppon euerie function through fraude without lawful calling CHAP. 3. 1. What an honor it is to be of the true Church of God 2. Causes whie the wicked continewe in their securitie The tenth verse FOR ADAIE IN THY COVRTES IS BETTER THAN A THOVSANDE ELSWHERE I HAD RATHER TO BE OF NO REPVTATION IN THY HOVSE THAN TO DWELL IN THE TABERNACLES OF THE VNGODLIE THE reason of the last proposition Looke vpon the face of thine annointed that is grant that I who am made à king of you maie be restored to my kinglie dignitie And although in this mine exile I coulde get mee the fauor of the kinges my neighbors yea and dwell liue pleasantlie together with them yet more doe I esteeme the Church of God where the worde is preached and according to the word of God both praiers be made and sacrifices offered than the glorious palaces of kinges yea and so am I affected that I woulde chuse to haue the basest and vilest office in the Church of God than without the Church in the pallaces of wicked kinges which neither knowe nor call vppon the God of Israel to florishe with riches power honors and pleasure So that this place doeth teach what an honour it is to bee à citizen of the Church of God so that the most contemptible function in the Church is to bee desired before y e greatest glorie of worldlie kings princes which without the householde of God doe either serue idols or bee meere Atheistes knowing none other GOD besides their bellie But how came this affection in y e most holie king Dauid The reason of this affection is not seene with the eies of y e body but only with y e
cause be hindered For doubtlesse it pleaseth political fellowes and ignorant folkes maruelouslie when the lawe and the Gospel or faith and workes in the iustification of man before God are coupled-together For thus theie saie we are debters of the lawe we grant à great defecte in vs which Christ perfourmeth Therefore let vs doe what we can beg that which is behinde of Christ. And so theie ascribe à parte of righteousnesse to their owne workes and merites and à parte to Christ his merites So that some doe participate more and some lesse of Christ his merites according as theie doe abounde or want Theie who thus doe thinke doubtlesse haue no parte of Christ his fauour as most sacrilegious who arrogantlie doe take à part of Christ his office which is to saie to themselues against whom both the whole Scripture and the consent of the true Church is opposed But in this place let vs onelie set Paul the Apostle and doctor of the Gentiles against them who in manie places disputeth to the ouerthrowing of this Pharisaical opinion As Romaines 3. The righteousnesse of God is made manifest without the Law Rom. 4. The promise that he should be the heire of the worlde was not giuē to Abraham or to his seede through the Lawe but through the righteousnesse of faith For if theie saith he which are of the Lawe be heires faith is made voide and the promise is made of none effect In which wordes the Apostle most plainelie doth take iustification from the Lawe yea and from al workes too and ascribeth the same to faith alone teaching that the promise is voide and faith à vaine fiction if before God we are iustified by anie works that is if the workes of the Lawe be either causes or partes of our iustification before God Rom. 10. Theie being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God And in y e chapter immediat elie insuing he opposeth grace works in the matter of saluation so y t they cannot stād together as causes or parts of righteousnes or saluation If it be of grace saith he it is no more of works or els were grace no more grace but if it be of workes it is no more of grace or else worke were no worke For as Augustine saith it is grace no way which is not free grace euery way Hitherto belongeth that of Paule in an other place By grace are ye saued through faith that not of your selues it is the gift of god not of workes least any man should boast himselfe Could any thing be spokē more plainly Here Paul saith not as y e Papists do of faith and works but he excludeth workes that grace may be grace that saluation may be à gifte and that no man should glorie in the sight of God as bringing any merit which should moue god to iustifie him This boasting is excluded also by the Apostle in another place where he saith where is then the reioicing it is excluded By what Lawe of workes Naie but by the Lawe of faith Therfore we cōclude that à man is iustified by faith without the workes of the Lawe Hereby I suppose it is more cleere than the daie that theie do erre which compound Christian righteousnes of faith and workes together as it were of causes partes Moreouer theie who seke for licentiousnes of life from y e doctrine of free iustification shalbe answered God willing in y e third sort of testimonies Now then hauing laid open the errors touching the equitie of the Gospell I will plainly deliuer and shew which is the true waie to be iustified according to the word of God y t is y e gospel To be iustified therfore according to y e Gospel is for y e beleeuing mā who is absolued frō al guilt of sinne redeemed frō the curse of the law by God to be pronounced free for the ransome sake paide by the mediator to be made righteous by the righteousnes of the mediator imputed to him and finaly to be adiudged to eternal life as a beleeued sonne in the beloued freelie for the mediator Christ his sake So then for him that would be righteous before God three things are necessarie One is that beeing absolued from sinne redeemed from the cursse of the law he be a free man an other is that he haue righteousnes wherby he may in deede be and be thought righteous the thirde that beeing made righteous he be adopted for a sonne and be liked and loued of God as a beloued in the beloued These blessings no man can giue but God onely and therfore Christian righteousnesse is sometime called The righteousnesse of GOD because it is God that iustifieth sometime The righteousnesse of Christ for that his obedience beeing imputed to vs is made our righteousnesse and sometime The righteousnesse of Faith forsomuch as it is free as that which through faith is apprehended while we beleue the gospell Therfore the Lord saith Repentance and remission of sinnes must be preached in my name among al nations The remission of sinnes is the verie absolutiō from guiltines the redemption from the cursse of libertie With this remissiō two other things are cōioined namelie righteousnes adoptiō or free acceptatiō vnto life eternal Hetherto also belong the words of the Angel vnto the Virgin Thou shalt cal his name Iesus for he shal saue his people from their sinnes Here by the word of saluation al the benefites of the mediator be vnderstood But of these things we wil entreate particularlie the more distinctlie and cleerelie to vnderstād these benefites which we obteine by Christ. First therfore we attaine remission of sinnes as Paul saith by the bloud of Christ. For the obedience of Christ vpon the crosse is y e price whereby the iustice of God is satisfied for the sinnes of al those which through faith do conuert For so saith Paul whom meaning Christ God hath set to be a reconciliation through faith in his blood So that y e merit of Christ his bloud is the cleāsing of sinnes which bloud is therefore a sufficient ransome because it is the bloud of the sonne of God Therfore in the Acts it is saide that God hath purchased the Church with his owne bloud And that he which hath remission of sinnes that is which is absolued from the guiltines of sinne is also redeemed from the cursse of the lawe and partaker of the libertie of God his children these sentences do approue Christ hath redeemed vs from the cursse of the law when he was made a cursse for vs. Againe Whosoeuer committeth sinne is the seruant of sinne If the sonne therefore shal make you free ye shalbe free in deede So then whosoeuer do ascribe euen the least merite of cleansing sinnes to any other thing beside the blood of
either vnto the vnregenerate or vnto the regenerate If it be applied vnto the vnregenerate which are without Christ by the principle which we haue set downe it must needes folow that it is neither ratified nor performable wherefore it is referred vnto the first order of testimonies For it proponeth the iudgement of the lawe concerning the rewardes of good workes But forsomuch as an impossible condition namely if a man do my commaundements he shal liue in them is annexed it cannot be but that the vnregenerate are subiect vnto this damnatorie sentence of y e law Curssed is euery man that continueth not in al things which be written in the booke of the law to do them But if such a promise be referred vnto the regenerate in Christ the promise is firme and perfourmed in whom al promises are yea and Amen But moe thinges in order be to be noted in this place Firste how in the regenerate the rigor of the lawe is taken away which rigor consisteth in three thinges that is to say that none obedience liketh God vnlesse it be perfect that life is not promised but to them which fulfil the lawe that the cursse is denounced to al which offend yea in the least thing Secondly we are to thinke that a man nowe beleeuing pleaseth God as beloued in the beloued and as an heire of eternal life for Christ his righteousnes imputed to him which is the waie of life and saluation according to these wordes of Paul Christ is the end of the lawe for righteousnesse to euerie one that beleeueth Thirdlie it is to be considered that of the beleeuing man whom for Christ his sake he accepteth God requireth obedience and that as à moste louing father he promiseth à rewarde to him not of det for anie goodnes or price of the work but of meere grace through fatherlie kindenes wherbie he imbraceth the beleeuing man in Christ Iesus Fourthlie we must haue in minde that workes so done through faith be testimonies of religion euen as proper effectes be vndoubted arguments of the cause from which theie proceede And therefore is the Lorde saide to rewarde euerie one according to his workes as when Paul saith God wil rewarde euerie man according to his workes which workes be tokens of faith and most vndoubted arguments of the feare of God Of these workes mention shalbe made at the last daie that al creatures maie acknowledg the iustice of God in iudging But if à special promise be made in à certaine thing as when Tobiah doth saie Almes doth deliuer from death doth purge al sin and maketh men to finde life and Daniel Breake off thine iniquities by mercie towarde the poore for that shalbe à salue for thine error this rule which dependeth vpon the principle which we haue aboue set-downe is to be remembred Touching à particular fact we must iudge according to the qualitie either of the deede or of the person that doth it If we iudge by the qualitie of the deede it is moste true that no deedes of man be theie manie or fewe can satisfie the lawe of God as aboue in the firste order of testimonies we haue declared and therefore he cannot merit either righteousnes or life But if according to the qualitie of the person we doe iudge the iudgemeÌ„t wil be diuers as the persons be For the person that worketh either hath faith or he hath not If the person which worketh hath faith his worke done according to the lawe doth please and is imputed to him for righteousnes that is it is thought to be righteous for so much as it pleaseth God in respect of the person But if the person that worketh hath no faith it is impossible that the worke should please while this rule shal holde whatsoeuer is not done of faith is sinne And therefore diligentlie it would be considered what good workes be of themselues and of what account in respect of the workers Of themselues theie are of no valure neither doe theie merit anie whit because theie are not the fulfilling of the lawe Before the righteousnes of faith theie are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen y e vilest doung as Paul speaketh and abominable but after that righteousnes is coÌ„firmed theie are to be estemed not according to their owne desert but according to the goodnes of God which accepteth them for the persons sake y t pleaseth him in which respect these are imputed vnto righteousnes that is are taken for good workes as it is written of the zeale of Phinees which thrust throw the fornicators theie merit reward as Paul saith both in this life aâ—d in the world to come Now returne we vnto the saying of Tobias touching which I do saie first y t in the old traÌ„slation which à little before I cited the words be verie corruptlie red For according to the Greek theie should be thus red Almes or liberalitie doth deliuer froÌ„ death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This senteÌ„ce caÌ„not be applied to the Pharisee or to anie man y t is not regenerat For as the almes here coÌ„mended is à particular work so in the vnregenerat it is manie waies polluted So that it is to be referred vnto y e regenerat But theie haue remissioÌ„ of sins frely for Christ his sake by whose bloud theie are cleÌ„sed froÌ„ al iniquitie But the last particle in y e saying of Tobias namlie Theie shalbe filled with life that is theie shal enioie à long life doth shew how Tobias speaketh not of purging of sin before God but in this life only before meÌ„ who coÌ„mend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giueÌ„ touching y e place of Daniel which in y e hebrue is thus red Redeeme thy sins by righteousnes thy iniquities by mercie towarde the poore lo so thie peace y t is prosperitie felicitie in thie kingdome shalbe lengthened prolonged Here Daniel of necessitie must meane y e fruites of repentaÌ„ce which are most vndouted argumeÌ„ts of faith of the feare of God merit the mitigatioÌ„ of punishments à prosperous successe of affaires both priuate and publike which thing Daniel doth signifie in these wordes Lo so shal thie peace be lengthned proloÌ„ged To be short al y e senteÌ„ces whersoeuer they be redin y e holy scripture coÌ„cerning good works are to be vnderstood according to their circuÌ„stances and as the matter doth require are to be applied to these foure orders of testimonies But theie which confound these orders theie peruert y e scripture and trample vpon y e blood of the son of God with their feete wheÌ„ they indeuor to ascribe that to works which belongeth properlie to y e son of God our mediator Iesus Christ to whome with the father and the holie ghost be honor praise and glorie now
and no man can hurt vs and when thou helpest vs in our labors we doe reape most plentifull fruite Wherefore vouchsafe to be with vs driue-awaie wicked spirits the enimies of thine ordinance let thine holie Angels be our watchmen and gouerne vs euermore with thie blessed spirite that euermore in this life and in the world to come we maie praise thee Amen Amen So be it So be it FINIS THE FIRST TAble comprehending special names of Men Women c. after the order of the Alphabet A Aaron his goate page 254. Abraham page 88. his bosome 101. his faith 418. his seede 309. a paterne of the true Church 107. Absalon 5. Achaâ— 195. Adam 88. Adonibezek 260 Adriel the Angel 87. Aegyptians 191. Aesclapia 192. Aesculapius his feast 192. Alcibiades 260. Amonites 195. Amnon 5. Anabaptistes 173. Antichrist his strength 216. his propertie 512. Antisthenes 381. Apollo 191. 192. his feast 192. his oracle 194. Architas the Tarentine 381 Aristodemus 194. Aristomenes sacrificed meÌ„ 194 Aristotle 382 his opinion concerning true happines confuted 383. Arrius 163. Atheist 98. Augustane confession 96. B Babylon 119. Bacchus his feast 192 men sacrificed thereat 193. Balaam 398. Barcozibaâ— 18. Belisarius 261. Ben-hinnon 195. Brazen-serpent 31. Britans sacrificers of men 194. C Caine 181. Cepio Seruilius 260. Ceres 192. her feastes 192. Christ Christ 10. 89. The Lord of hosts whie 10. When and where borne 21 22. his mother who 22 his kinred 23 worshipped of the wisemen 23 offered-vp in the temple 24 carried into Aegypt 24 à Nazarite 25 figured by Aarons goate 254 by Samson 25 his disputation with Doctors 25 baptized 27 tempted 283 his preaching miracles 28 riding into the temple 29 betraied forsaken of his owne disciples 30 afflicted crucified 31 railed vpon nayled vnto the crosse 33 compared vnto the Paschal Lambe 35 his resurrection 38 his ascension 39 a Prophete a King and a Priest 44 his kingdome 50 a spiritual kingdome 51 his kingdome howe gouerned 42 his palace 52 his people 53 his office 51 60 his resurrection denied of the Iewes 45 his resurrection confirmed by manifolde testimonies 46 his benefites to vs ward 44 crimes laide against him 60 accused for saieng hee was the sonne of God 60 howe the way by doctrine 122 by merite 123 by example 124 the trueth 125 howe the life 126 the head of the Church 149 his Priesthoode 242 his sacrifice diuers 247 his intercession 249. 254 how an intercessor 249 when 301 our only mediator 302 nor a meere man 481 Christians they are Priests 344 and how 344 their works why sacrifices 350. Cimbrians 195. Cornelius 192. Critolaus 381 D Daniel 175. Dauid 146 his punishments 5. Delia 192. Diogenes 193. Diues 101. Doëg a figure of Iudas 30. E Eldad 169. Eleusinia 192. Epicurus 379 449 his opinion concerning true happinesse confuted 380. Erechtheus 194. Eumolphus 193. F Frenchmen 195. Sacrificerof men 195. G Gabriel the Angel 84 89. Gentiles called 39. Gentiles Gods 190. Gentiles holie-daies 193. Gentiles sacrifices 193 The Germans sacrificers of men 195. H Habel 181. Heracles 192. Hercules his feast 192. Herea 192. Hermea Pythea 192. Herod 261. Hortoth 85. I Ierusalem 119 what it signifieth 53. Iewes 16 reiected 43 whie reiected 55. 74 they denie the resurrection of Christ 45 they obiect thinges to Christ 45 60 their altars where and what 177. Iewish sacrifices 177 what 178 instituted of God 178 what they signified 186. Iezebel 260. Iob 146 his troubles 418. Iohn a fore-runner of Christ 27. Ioseph 175. Ioseph Benzara 18. Ioseph tried 418. Ioshua 121. Irençus opinion of traditions 166. Iudas 398 figured by Doeg 30. Iudas the Galilean 18. Iuno her feast 192. Iupiter his feast 192. L Lacedemonians 193. Lazarus 101 à fable of him 99. Luther his inuincible courage 397 why Luther forsooke the Pope 209 M Mahomet 89 his death 81 his fables 84 his lawes 83. Manasses 95. Manes 163. Marroth 85. Mars 193 men sacrificed vnto him 193. Martine Luther his inuincible courage 397. Medad 169. Melchizedek 222. Mercurie 19 his feast 192 〈◊〉 meÌ„ sacrificed therat 195. Mesa 195. Messiah The beleefe of Christians concerning y e Messiah 16 his office 51. 61 his pallace 52 his people 56 against his gouernment 49 against the time of his comming 47. Michael 12. Minerua her feast 192. Moloch the idol 195. Moses 88. 121. Muscouites 16. 195 somewhat inclined vnto religion 96. The Bible translated into the Muscouie toung 96. N Neptune his feast 192. Nestorjus 80. Noah 88. O Origen 160. P Pansia 192. Panathenea 192. Panthea 192. Pelagius 479. Peter 398. Pindarus his opinion concerning happines confuted 382. Pithia 192. Porphâ—rie 182. Posidonia 192. Praxithea 194. Proserpina 192. Protestantes their good workes 513. S Sabellius 163. Samson à figure of Christ 25. Saturne his sacrifices 154. Seraphiel 67. Sergius the Arrian 80. Seruilius 260. Simonides his opinion concerning happinesse confuted 382. Socrates his opinion concerning happinesse confuted 386. Staphilus 173. T Tesmophoria 192. Thamar 5. Turkes 16 their beginning 79 their multiplieng 81 their prophecies 77 their paradise 90 their strength 91 argumentes against the Turkes 92 consolation for the godlie against the Turkes 92. V Venus 191. FINIS The seconde Table containing a viewe of the special pointes comprehended in this Booke A. True Absolution what page 303. Abstinence from wine 84 from swines flesh 86. Adoption 502. Aduersitie what it worketh 338. Affliction incident vnto the true ministers of God his worde 408 sent vnto man iustlie of God 420 Christ his affliction 30. Ages of the world 48. The Ague taken for à god 191. Aldermens children sacrificed 194. Altars of the Iewes where and what 177. Angel Adriel 87 Gabriel 84 the warriers of Christ 11. Antiquitie 201. Arguments Againste the Turkes 92. of y e Iewes against Christ 45 of Papists to vpholde their Masse 222 that no man can fulfil the Law 483 Ascension of Christ. 39. Auctoritie to make ministers à note of the true Church 17â— Auricular confession confuted 303. B. Banishment The Church in banishmeÌ„t 119 and whie 174. Baptisme Of Christ 27. of Christians 106 à note of the true Church 171 whie but once receiued 334 what it signifieth 334. among the Papistes 229. The Pope à spiritual baud 103. Beliefe Beliefe of Christians concerning the messiah 16 beleuers whie saued 372 Benefite Benifites coÌ„ming by Christ 44 of the gospel 243. The bible translated into y e Muscouie tongue 96. Birth of Christ when 21 where 22. Blessednes of the Church in this life 463. Bosome of Abraham what 101. Brute beastes worshipped for Gods 191. Burnt sacrifice 181. Bishops 151. C. Calling of the Gentiles 39 of ministers 399. Canon Canon of the Masse 205. the abomination of the same 206. Captiues sacrificed 195. Cats worshipped for Gods 191. Children Children of aldermen and of noblemen sacrificed vnto Saturne 194 children sacrificed by their owne parents 194 195. Church The true Church what 105 gathered by God himselfe 105 figured by Abraham
what it signifieth who a member of the same 107 the vnitie thereof 108 gouerned by God himself 109 à smal flocke like an Iland in the sea 109 it hearkeneth vnto Gods word no obeieth Christ onelie 111 in it y e Lorde of hostes doth dwel the Temple of God 113 the glorie therof 114 how it differreth from other assemblies 114 the puritie thereof 115 the holie seruice in the same 116. 389 howe defiled 118 in banishment 119 174 it followeth Christ 121 preserued 125 the marks it hath 148 171 the triple state therof 149 who the heade of the same 149 kinds of men in the Church 150 kindes of ministers therin 150 the power it hath 152 who teachers in the same 170 when troubled 171 the perpetuitie thereof 391 the enimies which it hath 438 God present in the same 451 why 452. how blessed in this life 463. Comforts for the godlie in their troubles 451. Comlines in the Church 167. Commandements of God whether abrogated 318. neglected of Papistes 512. Communicating with Papists 233. CommunioÌ„ of the Papists 230. Comparison betweene the Paschal lambe Christ 35. Concupiscence 288. Condemnation what 477. Confession Augustane confession 96. Auricular coÌ„fession disproued 303 confession of y e faith whie necessary 356 Conscience The coÌ„science 99 108 how healed 335. Consecration 231. Consolation against the Turkes 94. Contemners of the Gospel how punished 323 371. ConteÌ„platioÌ„ what 144 402. Correction 160 how vsed 160. Couenant The couenaÌ„t betweene god and man 306 what it is 310 the partes of y e same 307 347. the foundation therof 307. how fulfilled 310 old and newe couenant 306. The creatures doe praise God and how 391. Crimes obiected against Christ 60. Crosse What it signifieth 408 the kinds therof 408 à note of y e true church 172 the waie vnto heauen 375. Curssings Who may cursse 162 who are to be cursed 102 who curssed of the Pope 164. Custome 201 289 224. Custome of sinning reproued 293. D. A day diuersly taken 48. Daie artificial 48. Daie natural 48. Death of Mahomet 81. Destinies 370. Difference betwene y e ministers and the ministerie 397 betweene the true church other asseÌ„blies 114 betweene y e old Testament the newe 319 betweene sinnes 389. Disciples of Christ forsake him 30. Discipline 159 the partes thereof 159. Disputation of Christ with the Doctors 25. The diuel tempteth Christ 28 the diuel an imitator of God his works 64. the Diuel inuentor of praying vnto saints 214 Diuels worshipped for gods 191 the Diuel can worke no miracles 69â— y e Diuel by nature false cruel 411 the Diuel his purpose 438. Diuersities of religion 104. Diuine miracles what 64. Christ the waie by doctrine 122. Dokimasie 417. Dronkennes 192 E. Elements worshipped for Gods 191. Ende Ende of man 128. 366. of mans miserie 262. of knowledge 404 of comlines in the Church 167 of Iewish sacrifices 183. Enimies of the Churche 438. Euangelistes differ not in substance of doctrin 57. Eucharistical sacrifice 185 what 236. 349 the kinds thereof 352. Examples 160 402 Christ howe the waie by example 1â—4 Excommunication 161 the ends thereof 161. F. Fables of Mahomet 84 concerning y e last iudgement 86 of Lazarus 99. Faith what 325 it onely saueth 325 the righteousnes thereof 330 it purifieth the heart and how 117 faith à remedie against wickednes 294 faith of Abraham 418 the effects of faith 473. The faithfull howe holie 108. Fal of man 367. Father of the Gods 191. Feare of God 137. Feare worshipped for à God 191 Perfect Felicitie what 128. 137. Feast of Aâ—sâ—â—lapius of Apollo of Bacchus of Ceres of Hercules of Iuno of Iupiter of Mercurie of Minerua of Neptune 192. Festiual daies 192. Figuratiue significations of the Iewish sacrifices 186. Filthines of sinne 412. Flesh howe taken in the scripture 144. Wil of the Flesh. 289. Fortitude of the spirite 396. Fruite of meditation 323. Fruite of Godlines 387. Fruite of vngodlines 388. G. Glorie what 466. Glorie of the Church 114. Goate of Aaron 254. A God there is 98 99. God â— fouÌ„tane how 433. God his quantitie 84. God howe present in the Church 451 God the gouernour of the Church 109. Howe the godlie thinke of sinne 413. Why y e godlie suffer martyrdome 424. Fruite of godlinesse 387. Gods of the Gentiles 190. The Gospel what 326. 466. Benefite of the Gospel 243. Gouernment of the Messiah spoken-against 49. Grace what 326. 466. Life of Grace 127. H Right hand of God what 40. True happinesse 365 what it is 392 howe it commeth 366 al men desire it 367 377. Happinesse what in the opinion of Aristotle 383 of Epicuruâ— â—79 380 of Pindarus 382 of Simonides 382 of Socrates 386 of worldlie wisemen 385. No perfect happinesse in this life 376. An harlot the Masse is 203 Significations of the word Hart 140. Harted men 140. Hart of man 138. Head of the Church 149. The waie vnto Heauen 369. Hearers of God his worde the souldiers of Christe 14. Hearers of Gods word why blessed 372. Heretikes who 162. How men are holie in this life 116. Holie daies of the gentiles howe spent 192. Honie 187 what is signifieth 188. Lord of hostes who 9 10. House of God and who dwel therein 389. Hypocrisie what 448. Hypocrites who 447. I Idol Moloch 195. Original of idolatrie 189. Idolatrie à punishment for disobeieng the Lorde 190 196. Idolatrous princes not to be obeied 430. Immortalitie of the soule 100. Incense 177. Ingratitude of man wheÌ„ce 287. Innocencie what 467. Good intents 200. Intercession 212. Christ his intercession for vs 249 294 diuers things to be considered therein 296. Christ howe an intercessor for vs 299 and when 301. Saincts cannot be intercessors for vs 213. Interpretation of scriptures 169. Innocation of Sanctes 111 inuented by the Diuel 214. A fable of the laste iudgement 86. At the last iudgement persect happinesse 376. God his iudgement in punishing sinne 414. Iuridicall power of the church 156. Iustification what 124 326 477 495 503 505. Our IustificatioÌ„ by Christ onelie oppugned 331. Thinges required in a lustified man 495. Causes of mans Iustification 503 K. Keies of heauen 153. they being rightly vsed are à note of the true Church 171. Kingdome of Christ what 50 à spirituall kingdome 51 how gouerned 42 how opened or shut 154. Knowledge 136 ende of knowledge 404 knowledge of y e tongues 401 knowledge of God his word required in a minister 400 howe attained 401 knowledge of Christ what 499. L. Worde Lawe howe taken in the scripture 314 the vse thereof 487 no man iustified thereby 489 the rigor of the same 523. Lawes of Mahomet 83. Lawes of Moses abrogated howe 38. Leauen 187 what is signifieth 188 Life of nature 127. Vertuous life what 144. Logique 401 444. Loue a badge of the true Church 172. Lytron 409. M. Magistrates howe to be obeied 430. Manna à figure of y e Lords Supper 30. Marks of y e true church 171