doo amisse that after this simple promise of the protection of God alone we still looke about from whense other helpe maye come vnto vs. But for as muche as it pleaseth the Lorde of his infinite clemencie and gentilnesse to helpe this our fault there is no reason why we shoulde neglect his so great benefite An example therof we haue in the seruant of Elizeus whiche when he sawe the hill besieged with the army of the Syrians that there was no way open to escape was striken downe with feare as if his maister and he were then vtterly destroied Then Elizeus praied God to open his seruantes eies and by and by he sawe the hill furnished with horses and fiery chariots that is with a multitude of angels to kepe hym and the prophet safe Encouraged with this vision he gathered vp his hart again was able with a dredelesse mynde to loke down vpon his enemies with sight of whom he was before in a maner driuen out of his witte Wherfore what soeuer is saide of the ministerie of Angels let vs applie it to this ende that ouercommyng all distrust oure hope may bee the more strongely stablished in God For these succours are herefore prouided vs of God that we should not be made afrayde with multitude of enemies as though they coulde preuayle against his helpe but shuld flie vnto that saying of Elizeus that there be mo on our side than be against vs. Howe muche then is it against order of reason that we should be ledde away from God by Angels whiche are ordeined for this purpose to rectifie that his helpe is more present amonge vs But they doo leade vs away in dede if they doo not streight leade vs as it were by the hande to hym that we may haue eie vnto call vpon and publishe hym for our onely helper if we consider not theim to be as his handes that moue them selues vnto worke but by his direction if they do not holde vs faste in the one Mediatoure Christe so that we maye hang wholly of hym leane all vpon hym be caried to hym and reste in him For that whiche is described in the vision of Iacob ought to sticke and be fastened in our myndes howe Angels descende downe to the earth vnto men and from men doo go vp to heauen by a ladder whervppon standeth the Lorde of hostes Wherby is meant that by the only intercession of Christe it cometh to passe that the ministeries of the Angels doo come vnto vs as he hym selfe affirmeth saying Hereafter ye shall see the heauens open and the Angelles descendynge to the Sonne of man Ioh. i.li. Therfore the seruant of Abraham beyng cōmitted to the custody of the Angell dooth not therfore call vpon the Angell to helpe hym but holpen with that commendation he praieth to the Lord and besecheth hym to shewe his mercy to Abraham For as God doeth not therfore make them ministers of his power and goodnesse to the intēt to parte his glory with them so dooth he not therefore promise vs his helpe in their ministration that we shoulde diuide our confidence betwene hym and them Let vs therfore forsake that Platonical◠philosophie to seeke the way to God by Angels and to honour them for this purpose that they may make God more gentill vnto vs whiche superstitious and curious men haue from the beginnyng gone about and to this day doo continue to bryng into our religion As for suche thynges as the Scripture teacheth concernyng deuilles they tende in a maner al to this ende that we may be careful to beware aforehande of their awaites and preparations and furnishe our selues with suche weapons as ar stronge and sure enough to driue away euen the strongest enemies For where as Sathan is called the God and prince of this worlde where as he is named the strong armed man the Spirite that hath power of the ayre and a roaryng lyon these descriptions serue to no other purpose but to make vs more ware and watchefull and readier to entre in battayle with hym Whiche is also somtyme set out in expresse woordes For Peter after he had sayd that the diuell goeth about like a roaryng lyon sekyng whom he may deuoure by and by addeth this exhortation that we strongly resiste hym by Faith And Paul after he had geuen warnyng that we wrastle not with fleshe and bloud but with the princes of the ayre the powers of darkenesse and spirituall wickednesses by and by biddeth vs put on suche armoure as may serue for so greate and daungerous a battayle Wherfore lette vs also applie all to this ende that beyng warned howe there dooth continually approche vpon vs an enemie yea an ennemy that is in courage most hardy in strength most mighty in policies most suttle in diligence celeritie vnweriable with all sortes of engins plentuously furnished in skill of warre most ready we suffer not our selues by slouthe and cowardise to be surprised but on the other syde with bolde and hardy mindes set our foote to resist him and because this warre is only ended by Death encourage our selues to continue But specially knowyng oure owne weaknesse and vnskilfulnesse let vs call vppon the helpe of God and enterprise nothyng but vpon trust of hym for as muche as it is in hym onely to geue vs policie strengthe courage and armour And that we shoulde be the more stirred vp and enforced so to do the Scripture warneth vs that ther are not one or two or a fewe enemies but great armies that make warre with vs. For it is sayde that Mary Magdalene was deliuered from seuen deuyls wherwith she was possessed And Christe sayth that it is the ordinary custome that if after a deuill bee ones caste out a man make the place open agayne he bryngeth seuen spirites worse than him self retourneth into his possession fynding it empty Yea it is saide that a whole legion besieged one man Hereby therefore we are taught that we muste fight with an infinite multitude of enemies least despisyng the fewenesse of them we shulde be more slacke to enter in bataile or thinkyng that we haue som respite in the meane tyme graunted we shoulde geue our selues to idelnesse Where as many tymes Sathan or the diuell is named in the singular numbre thereby is meant that power of wickednesse whiche standeth agaynste the kyngdome of Iustice. For as the Churche and the felowship of saintes haue Christe to their head so the faction of the wycked is paynted out vnto vs with their prince that hath the chiefe authoritie among them After which maner this is spoken Go ye cursed into eternall fyre that is prepared for the deuill and his angels Here also this oughte to stirre vs vp to a pepetuall warre with the diuell for that he is euery where called the enemy of God and of vs. For if we haue regarde of Goddes glory as it is mete we shoulde then ought we with all
necessitie prouoketh his wrath bicause it is a breache of the law vpon whiche the iudgement of God is pronounced without exception and that the sinnes of the holyones are veniall or pardonable not of their owne nature but bicause they obteyne pardon by the mercie of God The. ix Chapter ¶ That Christ although he was knowen to the Iewes vnder the law yet was deliuered only by the Gospell BYcause it pleased God in the olde time not vainely by expiations and sacrifices to declare himself a Father and not in vayne he did consecrate a chosen people to himselff euen then without doubte he was knowen in the same image wherein he now appereth to vs with full brightnesse Therefore Malachie after that he had bidden the Iewes to take hede to the law of Moses to continue in studie thereof bicause after his death there should come a certaine interruption of the office of the Prophetes did forthwith declare that there shuld arise a sonne of righteousnesse In which wordes he teacheth that the lawe auaileth to this purpose to hold the godly in expectation of Christ to come but yet that there was muche more light to be hoped for when he should be come in deede For this reason doth Peter say that the Prophetes did make searche and diligently enquire of the saluation that is now opened by the Gospell and that it was reueled vnto them that they should minister not to themselues nor to their owne age but vnto vs those thinges that are declared by the Gospel Not that their doctrine was vnprofitable to the people in olde time or nothing auailed themselues but bicause thei enioyed not the treasure which God sent vnto vs by their hand For at this day the grace wherof they testified is familiarly set before our eyes And wheras they did but a litle sippe of it there is offred vnto vs a more plentiful enioyeng therof Therefore Christ himself whiche affirmeth that he had witnesse borne him by Moses yet extolleth the mesure of grace wherby we excel the Iewes For speaking to the Disciples he sayd Blessed are the eyes that see that whiche ye see blessed are the eares that here ath at whiche ye heare For many kinges Prophetes haue wished it haue not obteined it This is no smal coÌ„mendation of the reuelyng of the gospel that God preferred vs before the holy fathers that excelled in rare godlinesse With whiche sentence that other place disagreeth not where it is sayd that Abraham saw the daye of Christ and reioysed For though the sight of a thing farre distant was somwhat darke yet he wanted nothyng to the assurance of good hope And thense came that ioye whiche accompanied the holy Prophet euen to his death And that sayeng of Iohn Baptist No man hath seen God at any time the only begotten that is in the bosome of the father hath declared him vnto vs doth not exclude the godly whiche had ben dead before him froÌ„ the â—elowship of the vnderstandyng light that shineth in the persone of Christ. But coÌ„paryng their estate with oures he teacheth that those misteries which thei saw but darkly vnder shadowes are manifest to vs as the author of the episte to yâ— Hebrewes doth wel set out sayeng that God diuersly and many wayes spake in olde time by the Prophetes but now by his beloued Sonne Although therefore that only begotten one which is at this day to vs the brightnesse of the glory the point of the substance of God the father was in olde time knowen to the Iewes as we haue in an other place alleaged out of Paule that he was the guide of the old deliuerance yet is it true whiche the same Paule els where teacheth that God which coÌ„maunded the light to shine out of darknesse hath nowe shined vpon our heartes to set forth the knowledge of the glorie of God in the face of Iesus Christ bicause when he appered in this his image he did in a maner make himself visible in comparison of the darke and shadowish forme that had ben of him before And so much the more fowle and detestable is their vnthankefulnesse peruersnesse that are here so blinde at midde daye And therefore Paule sayth that their mindes are darkened by Satan that they should not see the glorie of Christ shining in the gospell though there be no veile set betwene them and it Now I take the Gospell for the clere disclosyng of the misterie of Christ. I graunt truely that in that respect that Paul calleth the gospel the doctrine of fayth al the promises that we here and there finde in the law concernyng the free forgeuenesse of sinnes whereby God reconcileth men to himself are accompted partes therof For he coÌ„pareth faith against these terrors wherewith the conscience should be troubled vexed if saluation were to be sought by workes WherupoÌ„ foloweth that in takyng the name of the gospel largely there are coÌ„teined vnder it all the testimonies that God in old time gaue to the fathers of his mercie and fatherly fauour But in the more excellent signification of it I saye it is applied to the publishyng of the grace geuen in Christ. And that meanyng is not only receyued by common vse but also hangeth vpon the authoritie of Christ and the Apostles Whereupon this is proprely ascribed vnto him that he preached the Gospell of the kingdome And Marke maketh his preface in this maner The beginnyng of the Gospell of Iesus Christ. And there is no neede to gather places to proue a thing sufficiently knowen Christ therefore by his coÌ„myng hath made clere the life and immortalitie by the Gospell By whiche wordes Paule meaneth not that the fathers were drowned in darknesse of death vntil the sonne of God did put on flesh but clayming this prerogatiue of honour to the gospell he teacheth that it is a newe and vnwonted kinde of message whereby God performed those thinges that he had promised that the truthe of his promises shuld be fulfilled in the persone of the Sonne For although the faithful haue alway found by experieÌ„ce that same sayeng of Paule to be true that in Christ are all the promises yea and Amen bycause they were sealed in their heartes yet bicause he hath accomplished al partes of our saluation in â—his flesh therefore that selfe liuely deliueryng of the thinges rightfully obteyned a newe and singular title of prayse Whereupon cometh that sayeng of Christ Hereafter ye shall see the heauens open and the Angels of God ascendyng and descendyng vpon the sonne of manne For though he seme to haue relation vnto the ladder shewed in a vision to the Patriarch Iacob yet he setteth out the excelleÌ„cie of his coÌ„ming by this mark that he opened the gate of heauen to all men that the entrie thereof maye be stand familiarly open to all men But yet we must take hede of the deuelish imagination of Seruet
glory of God For this cause also they are called Thrones thoughe of this last name I wil not certainly say because an other exposition doeth either as wel or better agree with it But speakyng nothing of that name the Holy ghost often vseth those other former names to auaunce the dignitie of the ministerie of angels For it were not reason that those instruments should be let passe without honor by whom God dooth specially shewe the presence of his maiestie Yea for that reason they are many tymes called Gods because in their ministery as in a loking glasse they partly represent vnto vs the godhead Although in dede I myslike not this that the olde writers doo expound that Christ was the Angel wher the Scripture saith that the angel of God appered to AbrahaÌ„ Iacob Moses other yet ofteÌ„times where meÌ„tion is made of al the Angels in dede this name is geueÌ„ vnto them And the ought to seme no meruaile For if this honour be geueÌ„ to princes gouernors that in their office they staÌ„d in the stede of God that is soueraigne kynge iudge muche greater cause there is why it shuld be geueÌ„ to the Angels in whom the brightnes of the glory of God much more abundaÌ„tly shineth But the Scripture standeth moste vpon reachyng vs that whyche myght moste make to our comforte and confirmacion of Faithe that is to wete that the Angels are the distributers and administratours of Goddes bountie towarde vs. And therfore the Scripture reciteth that they watche for our safetie they take vpon them the defence of vs they direct our waies they take care that no hurtfull thyng beâ—ide vnto vs. The sentences are vniuersall which principally pertayne to Christ the head of the churche and then to all the faithful He hath geuen his angels charge of thee to kepe thee in all thy waies They shall beare thee vp in their handes least thou chaunce to hitte thy feete agaynst a stone Agayne The angell of the Lorde standeth rounde about them that feare hym and he doothe delyuer them Wherby God sheweth that he apoynteth to his angels the defence of them whom he hath taken in hand to kepe After this order the angel of the Lord doth comfort Agar when she fled away coÌ„mandeth her to be reconciled to her maistresse God promiseth to Abraham his seruant an Angel to be the guide of his iourneye Iacob in blessynge of Ephraim and Manasses praieth that the Angell of the Lorde by whom he himselfe had bene deliuered from all euell may make them prosper So the Angell was set to defende the tentes of the people of Israell And so ofte as it pleased God to reskue Israell out of the handes of their enemies he raised vp reuengers by the ministerie of Angels So finally to the ende I nede not to reherse many mo the Angels mynistred to Christ and were ready assistent to hym in all necessities They brought tydynges to the women of his resurrection and to the disciples of his glorious commyng And so to fulfill their office of defendyng vs they fyght agaynste the deuill and all enemies and doo execute the vengeaunce of God vpon them that are bent against vs. As we reade that the angell of God to deliuer Hierusalem from siege slewe in one nyghte a hundred fowerscore and fiue thousande in the campe of the kyng of Assyria But whether to euery of the faithfull bee a seuerall Angell assigned for their defence I dare not certainely affirme Surely when Daniell bryngeth in the angel of the Persians and the Angel of the Grecians he sheweth that he mente that there are to kyngdomes and prouinces certayn angels appointed as gouernours And when Christ saith that the angels of children doo alway beholde the face of the Father he seemeth to meane that there are certaine angels to whom the preseruation of them is geuen in charge But I can not tell whether we oughte therby to gather that euery one hath his Angell set ouer him But this is to be holden for certaintie that not one angell onely hath care of euery one of vs but that they all by one consent doo watche for oure safetie For it is spoken of all the angels togither that they more reioyce of one sinner conuerted to repentance than of nyntie and nyne iust that haue stande styll in their ryghtuousnesse And it is sayd of mo angels than one that they conueyed the soule of Lazarus into the bosome of Abraham And not without cause did Elizeus shewe to his seruant so many fyery chariots that were peculiarly appointed for hym But one place there is that seemeth more playne than the rest to proue this poynt For when Peter being brought out of prison knocked at the doores of the house where the brethren were assembled when they coulde not imagine that it was he they said it was Angel It shuld seme that this came in their mynde by the common opinion that to euery of the faithfull are assigned their angels for gouernours Albeit yet here it maye be answered that it may wel be not withstandyng any thyng that there appeareth that we may thinke it was any one Angell to whome God had geuen charge of Peter for that time and yet not to be his continuall keeper as the common people do imagin that there are appointed to euery one two Angels as it were diuers ghostes a good Angell and a badde But it is not worthe trauaile curiously to searche for that which dooth not muche importe vs to knowe For if this doo not contente a man that all degrees of the army of heauen do watche for his safetie â–ª I doo not see what he can be the better if he vnderstande that there is one Angell peculiarly appointed to kepe hym And they which restrain vnto one Angell the care that God hath to euery one of vs doo greate wronge to them selues and to all the membres of the church as if that power to succour vs had ben vainely promised vs wherwith beyng enuironed and defended we should fight the more boldly They that dare take vpon theim to define of the multitude and degrees of Angels let them looke well what fundation they haue I graunt Michael is called in Daniel the Great prince and with Iude the Archangell And Paule sayth it shall be an Archangell that shall with sounde of trumpet call men to the Iudgement But who can therby appoynt the degrees of honours betweene Angels or discerne one from an other by speciall markes and appoynt euery one his place and standyng For the two names that are in Scripture Michaell and Gabriell and if you list to adde the thirde out of the hystorie of Thobie may by their signification seme to be geuen to the Angels accordyng to the capacitie of our weakenesse although I had rather leaue that exposition at large As for the numbre of theym wee heare by Christes mouthe of many Legions by Daniell many companies of
ten thousandes the seruant of Elizeus sawe many chariottes full and this declareth that they are a great multitude that it is saide they doo campe rounde aboute theim that feare God As for shape it is certaine that Spirites haue none and yet the Scripture for the capacitie of our wit dooth not in vayne vnder Cherubin and Seraphin paint vs out Angels with wynges to the intent we shoulde not doute that they will bee euer with incredible swiftnesse ready to succoure vs so soone as neede shall require as if the lightnyng sent from heauen shoulde flie vnto vs with suche swiftnesse as it is wonted What soeuer more than this may be sought of both these pointes let vs beleue it to be of that sort of mysteries wherof the full reuelation is differred to the laste day Wherfore let vs remembre to take hede both of to muche curiositie in searchyng and to muche boldnesse in speakyng But this one thyng whiche many troublesome doo call in doubt is to be holden for certaintie that Angels are ministrynge spirites whose seruice God vseth for the defence of his by whom he both distributeth his benefites among men and also putteth his other workes in execution It was in the old tyme the opinion of the Sadduces that by Angels is meant nothyng els but eyther the motions that God dothe inspire in men or the tokens that he sheweth of his power But agaynste this errour crie out so many testimonies of Scripture that it is meruaile that so grosse ignorance coulde be suffred in that people For to omitte those places that I haue before alledged where are recited thousandes and Legions of Angels where ioy is geuen vnto them where it is said that they vpholde the Faithful with their handes and cary their soules into reste that they see the face of the Father and suche lyke there are other places whereby is clerely proued that they are in deede Spirites of a nature that hath substance For where as Stephen and Paule doo say that the lawe was geuen by the hande of Angels and Christe sayth that the electe after the resurrection shall bee lyke vnto Angels that the day of iudgement is not knowen to the very Angels that he shall then come with his holy Angels howe soeuer they be writhed yet must they so be vnderstanded Likewise when Paule chargeth Timothe before Christ and his chosen Angels to keepe his commaundementes he meaneth not qualities or inspirations without substāce but very spirites And otherwise it standeth not togither that is writen in the Epistle to the Hebrues that Christ is become more excellent than Angels that the world is not made subiect to them that Christ toke vpō him not their nature but the natur of man If we meane not the blessed spirits to whome may these comparisons agree And the author of that Epistle expoūded him self where he placeth in the kingdom of heuē the soules of the faithful the holy angels together Also the same that we haue alredy alledged that the Angels of children do alway behold the face of god that they do reioyce at our safetie that they maruel at the manifold grace of God in the churche that they are subiect to Christ the hedde To the same purpose serueth this that they so oft appered to the holy Fathers in the forme of men that they talked with them that they were lodged wyth them And Christ him selfe for the principall preminence that he hath in the person of the mediator is called an Angel Thys I thought good to touche by the way to furnish the simple wyth defence against those foolishe and reasonlesse opinions that many ages agoe raysed by Sathan do now and then spring vppe agayne Now it resteth that we seke to mete with that superstition which is cōmonly wont to crepe in where it is said that Angels ar the ministers deliuerers of all good thinges vnto vs. For by by mans reason falleth to this point to thinke that therfore al honour ought to be geuē them So cometh it to passe that those things which belōg only to God Christ are conueied away to Angels By this mean we se that in certaine ages past the glory of Christe hath been many wais obscured when Angels without warrant of Gods worde were loden with immeasurable titles of honor And of all the vices that we speake against there is almoste none more auncient than this For it appereth that Paule himselfe had muche to doo with some which so auaunced Angels that they in maner wold haue brought Christ vnder subiectiō And therfore he doth so carefully presse this point in his epistle to the Colossians that Christ is not only to be preferred before al angels but that he is also the author of al the good things that thei haue to the end we shuld not forsake him turn vnto them whiche can not sufficiently helpe them selues but are faine to draw out of the same fountain that we do Surely forasmuche as there shyneth in them a certain brightnesse of the maiestie of God there is nothing wherunto we ar more easily enclined than with a certain admiratiō to fall down in worshipping of them to geue vnto them all thinges that ar due only to God Which thing Iohn in the Reuelation cōfesseth to haue chaunced to hymselfe but he addeth withal that he receiued this answer See thou doo it not For I am thy felowe seruant Worship God But this daunger we shall well beware of if we doo consyder why God vseth rather by them than by hymselfe without their seruice to declare his power to prouide for the safetie of the faithfull and to cōmumunicate the giftes of his liberalitie among them Surely he doth not this of necessitie as though he coulde not be without them for so oft as pleaseth hym he letteth theim alone and bringeth his woorke to passe with an onely becke so farre is it of that they be any aide to hym to ease hym of the hardnesse therof This therfore maketh for the comforte of our weakenesse so that we want nothyng that may auaile our myndes eyther in raisyng them vp in good hope or confirmyng them in assurance This one thyng ought to be enough and enough agayn for vs that the Lorde affirmeth that he is our protectour But while we se our selues besieged with so many daūgers so many hurtful thynges so many kyndes of enemies it may be suche is our weakenesse and frailtie that we be sometyme filled with tremblyng feare or fall for despaire onlesse the Lord after the proporcion of our capacitie do make vs to conceiue his presence By this meane he not onely promiseth that he wyll haue care of vs but also that he hath an innumerable garde to whom he hath geuen in charge to trauaile for our safetie and that so longe as we be compassed with the garrison and supporte of theim whatsoeuer daunger betideth we be without all reache of hurte I graunt we
and also partaker of all one nature with vs therefore it is not lawefull for vs to searche any further For who so euer is tickled with desire to knowe any more he beyng not contented with the vnchangeable ordinance of God doth shewe also that he is not contented with the same Christ that was geuen vs to be the price of our redemption But Paule not only reherseth to what ende he was sente but also climbyng to the hye misterie of the predestination he very fitly represseth all wantonnesse and itchyng desire of mans wit The father chose vs in Christ before the creation of the worlde to make vs his sonnes by adoption according to the purpose of his will and he accepted vs in his beloued sonne in whom we haue redeÌ„ptioÌ„ by his bloud Truely here is not the fal of AdaÌ„ set before as though it were formost in time but is shewed what God determined before all ages when his will was to help the miserie of maÌ„kinde If the aduersarie obiecte againe that this purpose of God dyd hang vpon the fall of manne whiche he did foresâ—ent is enough and more for me to saye that they with wicked boldnesse breake forth to fayne them a newe Christ who so euer suffer themselues to searche for more or hope to know more of Christ than God hath foreapointed them by his secret decree And for good cause did Paule after he had so discoursed of the proper office of Christ whish to the Ephesians the spirit of vnderstanding to coÌ„prehend what is the length heygth bredth and depth euen the loue of Christe that surmounteth al knowledge euen as if of purpose he would set barres about our mindes that when mention is made of Christ they should not be it neuer so litle swarue from the grace of reconciliation Wherfore sithe this is a faithfull sayeng as Paule testifieth that Christ is come to saue sinners I do gladly rest in the same And whereas in an other place the same Apostle teacheth that the grace whiche is nowe disclosed by the Gospell was geuen vs in Christe before the times of the worlde I determine that I ought constantly to abide therein to the ende Agaynst this modestie Osiander carpeth vniustly whiche hath agayne in this time vnhappily stirred this question before lightly moued by a few He accuseth them of presumption that saye that the sonne of God shuld not haue appered in the flesh yf AdaÌ„ had not fallen bycause this inuention is confuted by no testimonie of Scripture As though Paule did not bridle froward curiositie when after he had spoken of redemption purchaced by Christ he by and by coÌ„maundeth to auoyde foolish questions The madnesse of some dyd burst out so farre that while they disordrely coueted to seme witty they moued this questioÌ„ whether the Sonne of God might haue takeÌ„ vpon him the nature of an Asse This monstruousnesse which all the godly do worthyly abhorre as detestable let Osiander coâ—fute with this pretense that it is neuer expressely confuted in the Scripture As though when Paule accompteth nothing precious or worthy to be knowen but Christ crucified he doth therfore admit an Asse to be the authour of saluatioÌ„ Therfore he that in an other place reporteth that Christ by the eternal couÌ„sel of his father was ordeined to be a head to gather althinges together wil neuer the more acknowledge an other that hath no office of redemyng apointed him But as for the principle that he braggeth of it is very triflyng He would haue it that man was created after the image of God bicause he was fashioned after the paterne of Christ to come that he mighte resemble him whom the father had alredy decreed to clothe with our fleshe Whereupon he gathereth that yf Adam had neuer fallen froÌ„ his firste and vncorrupted originall state yet Christ should haue ben man Howe triflyng this is and wrested all menne that haue sounde iudgement do easily perceiue of themselues In the meane time first he thinketh that he hath seene what was the ymage of God that forsothe the glorie of God did not onely shyne in those excellent giftes wherewith he was garnished but also that God himselfe essentially dwelt in him But as for me although I graunt that AdaÌ„ did beare the image of God in so much as he was ioyned to God whiche is the true and hyest perfection of dignitie yet I saye that the likenesse of God is no where els to bee sought but in those markes of excellencie wherewith he had garnisshed Adam aboue other liuynge creatures And that Christe was then the image of God all menne doe graunt with one consent and therefore that what so euer excellencie was grauen in Adam it proceded from this that by the onely begotten sonne he approched to the glorie of his creatour Therefore manne was created after the image of God in whome the creatours will was to haue his glorie seene as in a lookynge glasse To this degree of honour was he aduauÌ„ced by the benefite of the only begotteÌ„ sonne But I saye further that the same sonne was a common head as well to Angels as to menne so that the same dignitie that was bestowed vpon manne did also belong vnto Angels For when we heare them called the children of God it were inconuenient to denie that there is somethyng in them wherein they resemble their father Nowe yf his will was to haue his glorie to be represented as well in Angels as in menne and to be seene in bothe natures Osiander dothe fondely trifâ—e in sayeng that the Angeles were then set behinde menne bicause they did not beare the image of Christ. For they could not continually enioye the present beholdyng of God vnlesse they were like hym And Paule teacheth that menne are no otherwise renewed after the image of God but if they be coupled with Angels that they maye cleane together vnder one head Finally yf we beleue Christ this shal be our laste felicitie to be made of like forme to the Angeles when we shal be receyued vp into heauen But if Osiander will conclude that the originall paterne of the image of God was in Christ as he is man by the same reason a manne maye say that Christ muste needes haue ben partaker of the nature of Angels bicause the image of God perteineth also to them Therefore Osiander hath no cause to feare that God shoulde bee found a lier vnlesse it had ben firste stedfastly and vnchangeably decreed in his minde to haue his sonne incarnate bycause yf the integritie of Adam had not fallen he should with the Angels haue ben like vnto God and yet it should not therfore haue ben necessarie 〈◊〉 the sonne of God should be made eyther man or Angel And in â—ame he feareth that absurditie least vnlesse the vnchangeable counsell of God had ben before the creation of man that Christ should be borne not as the redemer but as the first man he should haue loste
of peyne he had ben only a redemer for bodies But it behoued that he should wrastle to rayse vp them that laye throwen downe And his heauenly glorie is so nothyng appeired thereby that euen herein gloriously shineth his goodnesse whyche is neuer sufficiently praysed that he refused not to take our weakenesses vpon him From whense is also that comforte of oure anguishes and sorrowes whiche the Apostle setteth before vs that this Mediatour dyd feele our infirmities that he might bee the more earnestly bente to succour vs in miserie They saye that that thynge whiche is euell of it selfe is vnworthily ascribed to Christ. As though they were wiser than the spirit of God whiche ioyneth these two thinges together that Christe was in all thynges tempted as we are and yet that he was without sinne Therfore there is no cause that the weakenesse of Christ should make vs afrayde whereunto he was not by violence or necessitie cōpelled but by mere loue of vs and by mercie was led to submit himselfe And what so euer he of his owne will suffred for vs diminisheth nothyng of his power But in this one poynte are these backebiters deceyued that they do not perceyue in Christ an infirmitie cleane and free from all faulte and spot bycause he kepte himselfe within the boundes of obedience For whereas there can be founde no moderation in our corrput nature where al our affections do with troublesome violence excede all measure they doe wronge to measure the forme of God by that standard But when man was in his vncorrupted state then there was a moderation hauyng force in all his affections to restrayne excesse Wherby he might well be that he was like vnto vs in sorrowe dread and fearefulnesse yet that by this marke he differed from vs. Beyng so confuted thei leape to an other cauillation that though Christ feared death yet he feared not the curse and wrath of God frō which he knew himself to be safe But let the godly readers weye how honorable this is for Christ that he was more tēder and more fearefull than the most part of the very rascall sort of men Theues other euell doers do obstinately hast to death many do with haute courage despise it some other do midly suffer it But what constācie or stoute courage were it for the sonne of God to be astonished in a maner striken dead with feare of it For euen that whiche among the common sort might be accompted miraculous is reported of him that for vehemencie of griefe very droppes of bloud did fal from his face Neither did he this to make a shew to the eyes of other but whē in a secret corner whether he was gone out of companie he groned vnto his father And this putteth it out of all dout the it was needeful that he should haue Angels to come downe frō heauen to relieue him with an vnwonted maner of cōforting How shameful a tēdernesse as I sayd should this haue ben to be so far tormented for feare of cōmon death as to melt in bloudy sweate and not to be able to be comforted but by sight of Angels What doth not that prayer thryse repeted Father if it be possible let this cuppe departe from me proceding frō an incredible bitternesse of heart shewe that Christ had a more cruell and harder battell than with common death Whereby appereth that those triflers agaynst whome I nowe dispute doe boldly babble vpon thynges that they knowe not bicause they neuer earnestly considered what it is or of howe great importance it is that we be redemed from the iudgement of God But this is our wisedome well to vnderstand how deere our saluation dyd cost the sonne of God Now yf a man should aske me if Christ went then downe to hell when he prayed to escape that death I answere that then was the beginnyng of it whereby may be gathered how greuous and terrible tormentes he suffred whē he knew himself to stand to be arrayned for our cause before the iudgement seate of God But although for a moment of time the diuine power of the spirit did hide it selfe to geue place to the weakenesse of the fleshe yet muste we know that the tentation by felyng of sorrowe and feare was suche as was not agaynst fayth And so was that fulfilled whiche is in the Sermon of Peter that he could not be holden of the sorrowes of death bycause when he felt himselfe as it were forsaken of God yet he did nothyng at all swarue from the trust of his goodnesse Whiche is proued by that his notable callyng vpon God when for extremitie of peyne he cryed out My God my God why hast thou forsaken me For though he was aboue measure greued yet he cesseth not to call him his God of whome he cryeth out that he was forsaken Moreouer hereby is confuted as well the errour of Apollinaris as theirs that were called Monothelites Apollinaris fayned that Christ had an eternall spirit in stede of a soule so that he was only but half a mā As though he could cleanse our sinnes any other way but by obeyeng his father But where is the affectiō or will of obedience but in the soule whiche soule of his we knowe was troubled for this purpose to driue awaye feare and bryng peace and quietnesse to our soule Agayne for confusion of the Monothelites we see how nowe he willed not that thinge accordyng to his nature of manhode whiche he willed according to his nature of godhed I omit to speake howe he did subdue the aforesayd feare with a contrarie affection For herein is a playne shewe of contrarietie Father deliuer me from this houre But euen herefore I came euen into this houre Father glorifie my name In whiche perplexitie yet was there no such outrage in him as is seen in vs euen then when we must of al endeuour to subdue our selues Nowe foloweth his resurrection from the dead without which al that we haue hetherto were but vnperfect For sithe there appereth in the crosse death buriall of Christ nothyng but weakenesse faith must passe beyond all those thinges that it maye be furnished with ful strength Therfore although we haue in his death a full accomplishment of saluation bicause by it bothe we are reconciled to God and his iust iudgement is satisfied and the curse taken awaye and the penaltie fully payed yet we are sayd to be regenerate into a liuing hope not by his death but by his risyng agayne For as he in risyng againe rose vp the vanquisher of death so the victorie of our fayth consisteth in the very resurrection but howe this is is better expressed in the wordes of Paule For he sayth that Christ died for our sinnes and was raysed vp agayne for our iustification as if he should haue sayd that by his death sinne was taken awaye and by his risyng agayne righteousnesse was renewed and restored For how
make men openly of counsell and witnesses of our repentance but to confesse priuately to God is a part of true repentance whiche can not be omitted For there is nothing more vnreasonable than to loke to haue God to pardon vs the sinnes in whiche we flatter our selues do hide them by Hipocrisye least he should bryng them to light And it behoueth vs not only to confesse those sinnes whiche we dayely coÌ„mit but more greuous offenses ought to drawe vs further and to cal agayne into our remembrance thynges that seme longe agoe buried Whiche lesson Dauid geueth vs by his example For beyng touched with shame of his newly committed fault he examineth himself euen to the time when he was in his mothers wombe and confesseth that euen then he was corrupted and infected with the filthinesse of the fleshe And this he doeth not to diminish the haynousnesse of his fault as many hide themselues in the multitude and seke to escape punishment by wrappyng other with them But Dauid doth far otherwise which with simple plainesse enforceth his fault in sayeng that beyng corrupt froÌ„ his first infancie he hath not cessed to heape euels vpon euels Also in an other place he likewise so examineth his passed life that he craueth the mercie of God for that sinnes of his youth And truely theÌ„ only shal we proue our drowsinesse to be shaken away froÌ„ vs if gronyng vnder our burden and bewayling our euels we aske reliâ—se of God It is moreouer to be noted that the repentance which we are coÌ„mauÌ„ded coÌ„tinually to applie differeth froÌ„ that repeÌ„tance that lifteth vp as it were from death them that either haue filthily fallen or with vnbridled licentiousnesse haue throwen forth themselues to sinne or after a certaine manner of rebellions reuoltyng haue shaken of the yoke of God For the Scripture ofteÌ„times when it exhorteth to repeÌ„tance meaneth therby as it were a passage or rising againe froÌ„ death into life when it reherseth that the people did penaunce it meaneth that they were turned froÌ„ their idolatrie other grolâ—e offences And in like maner Paul threateneth mourning vnto sinners that haue not done penance for their wantonnesse fornication vnchastitie This differeÌ„ce is to be diligently marked least while we heare that few ar called to penaÌ„ce a more thaÌ„ carelesse assuredness shuld crepe vpoÌ„ vs as though the mortifieng of the fleshe did no more beloÌ„g vnto vs the care wherof the corrupt desires that alway tickle vs the vices that coÌ„monly budde vp in vs do not suffer vs to release Therfore the speciall repentance which is required but of some whoÌ„ the Deuell hath violeÌ„tly carried away froÌ„ the feare of God fast bound with daÌ„nable snares taketh not away the ordinary repeÌ„tance which the corruptnesse of nature coÌ„pelleth vs to applie throughout all the whole course of our life Now if that be true which is most euidently certaine that all the summe oâ— the gospel is conteined in these two principall pointes Repentance forgeuenesse of sinnes doe we not see that the Lord doth therefore freely iustifie them that be his that he may also by the sanctification of his Spirit restore them into true righteousnesse Iohn the Angel sent before â— face of Christ to prepare his wayes preached Repent ye for the kyngdome of heauen is come nere at hande In callyng them to repentance he dyd put them in minde to acknowlege themselues sinners and all that was theirs to be damnable before the Lord that they might with all their heartes to desire the mortifâ—eng of their fleshe a newe regeneration in the Spirit In tellyng them of the kingdome of God he called them to faith For by the kingdome of God whiche he taught to be at hand he meant forgeuenesse of sinnes saluation and life and all that euer we get in Christ. Wherfore in the other Euangelistes it is written Iohn came preaching the Baptisme of repentaÌ„ce vnto â—orgeuenesse of sinnes And what is that els but that thei beyng oppressed weried with the burden of sinnes shold turne to the Lord conceyue good hope of forgeuenesse saluatioÌ„ So Christ also beganne his preachynges The kingdome of God is come nere at hand repent ye and beleue the Gospel First he declareth that the treasures of Gods mercie are opened in him and theÌ„ he requireth repentance and last of all coÌ„fidence in the promises of God â–ª Therfore when he meant briefly to coÌ„preheÌ„d the whole summe of the gospel he sayd that he must suffer rise agayne from the dead that repentance and forgeuenesse of sinnes must be preached in his name The Apostles also preached the same after his resurrection that he was raysed vp by God to geue to Israel repentance and forgeuenesse of sinnes Repentance is preached in the name of Christ when men do heare by the doctrine of the gospell that al their thoughtes their affections and their endeuors are corrupt and faulty and that therfore it is necessarie that they be borne againe if thei wyll entre into the kingdome of God Forgeuenesse of sinnes is preached when men ar taught that Christ is made to them redemption righteousnesse saluatioÌ„ and life in whose name they are freely accompted righteous and innocent in the sight of God whereas bothe these graces are receiued by fayth as I haue in an other place declared yet bicause the goodnesse of God whereby sinnes are forgeuen is the profe obiect of fayth therefore it shal be good that it be diligently distinguished from repentance Now as the hatred of sinne which is the beginnyng of repentaÌ„ce openeth vs the first entrie vnto Christ which sheweth himself to none but to miserable and afflicted sinners which grone labour are loden are hungry and thirsty and pine awaye with sorrowe and miserie so must we endeuor toward repentance throughout all our life applie it and follow it to the ende if we will abide in Christ. For he came to cal sinners but to repentance he was sent to blesse the vnworthy but so that euery one should turne himself froÌ„ his wickednesse The Scripture is full of such sayenges Wherefore when God offreth forgeuenesse of sinnes he likewise vseth to require on our parte repentance secretly declaryng thereby that his mercie ought to be to men a cause to repent them Do sayth he iudgement and righteousnesse bycause saluation is come nere at hand Agayne There shall come to Sion a Redemer and to them that in Iacob repeÌ„t from their sinnes Againe Seke the Lord while he may be found cal vpon him while he is nere Let the wicked leue his way the wickednesse of his thoughtes be turned to the Lord he shall haue mercie on him Againe Turne ye repent that your sinnes may be done away Where yet is to be noted that this coÌ„dition is not so annexed as though our repentance were a fundatioÌ„ to deserue pardoÌ„ but rather
When the Lord meant to cut of all hope of Pardon from so haynous wickednesse he thought it not enough to saye that it should neuer be forgeuen but the more to amplifie it he vsed a diuision wherein he comprehended bothe the iudgement that euery mans conscience feleth in this life and the last iudgement that shal be openly pronounced at the resurrection as though he shold haue sayd Beware ye of malicious rebellioÌ„ as of moste present dampnation For he that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obteine pardon neither in this life whiche is geuen to sinners for their conuersion nor in the last daye when the lambes shal be seuered by the angels of God froÌ„ the goates and the kingdome of heauen shal be cleansed from all offenses Then they brynge fourth that parable out of Mathewe Agree with thine aduersarie least he deliuer thee to the Iudge the iudge to the Sargeant and the Sargeant to the pryson from whence thou shalt not get out vntil thou hast payed the uttermoste farthing If in this place the Iudge do signifie God and the aduersarie plentife the Deuil the Sargeant the Angell and the pryson Purgatorie I wyll gladlye yelde vnto them But if it be euident to all men that Christe meant there to showe into howe many daungers and mischeues they caste them selues that had rather obstinatly pursue the extremitie of the lawe than deale according to equitie and good ryght to the ende to exhorte hys disciples the more earnestly to agreement with equitie where then I praye you shall Purgatorie be founde They fetche an argument out of the saying of Paul where he affirmeth that the knees of thynges in heauen earthe and helles shall bowe to Christ. For they take it as confessed that helles can not there be meant of those that are adiudged to eternal damnation Therfore it remayneth that it must be the soules lying in peine in Purgatorie They did not reason very euyll if the Apostle did by knelynge meane the true Godly worshippyng But sithe he teacheth only that there is a dominion geuen to Christ wherby all creatures are to bee subdued what profe is there to the contrary but that we may by helles vnderstande the Deuels that shal be brought before the iudgement of God to acknowledge hym their iudge with feare and tremblyng Lyke as Paul hym selfe expoundeth the same prophecie in an other place All sayeth he shal be brought before the iudgement seate of Christ. For it is wrytten So truly as I lyue euery knee shal bowe to me c. But we maye not so expounde that whiche is in the Reuelation I haue heard all creatures bothe these thynges that are in heauen and those that are vpon the earth and these that are vnder the earth and those that are in the sea and all those that are in them I haue hearde them all saye to hym that sytteth on the Throne and to the Lambe Blessinge and honor and glorie and power for euer and euer That I doe in deede easely graunte but what creatures doe they thynke to be heare rehearsed For it is moste certaine that there are conteined creatures both without reason and without sense Whereby is affirmed nothing els but that all the partes of the world from the hyest toppe of the heauens to the very mydle point of the earth doe in their manner declare the glorie of their creator As for that whiche they alledge out of the historie of the Machabees I will not vouchesaue to answer it least I should seme to recken that worke in the nombre of the holye bookes But Augustine receyued it for Canonicall But first of what sure credit did he receiue it The Iewes sayeth he esteme not the wryting of the Machabees as they doe the lawe the Prophetes and the Psalmes of whiche the Lorde hym selfe hath witnessed as of his witnesses saying It was necessary that all thynges should be fulfylled that are wrytten in the lawe and the Psalmes and Prophetes concerninge me But it hathe bene receiued of the Churche not vnprofitably if it be soberly red or heard And Hierome teacheth without any doubtinge that the authoriâ—ie therof is of no force to prouing of doctrines And it euidently appeareth by that olde booke whiche is entituled vnder the name of Cypriane concerning the exposition of the Crede that it had no place at all in the olde Churche But why doe I here stryue without cause As though the author hym selfe doeth not sufficiently shew how muche he is to be credited when in the ende he craueth pardon 〈◊〉 he haue spoken any thyng not well Truely he that confesseth his writynges to nede pardon sayeth plainly that they are not the oracles of the holy Ghost Besyde that the godlynesse of Iudas is praysed for none other cause but for that he had an assured hope of the last resurrection when he sent an offrynge for the dead to Hierusalem Neither dothe the wryter of that historie referre that whiche Iudas did to be a pryce of redemption but that they myght be partakers of the eternall lyfe with the other faithfull that had died for their contrie and relgioÌ„ This doyng was in dede not without superstition and preposterous zele but they are more than foles that drawe a sacrifice of the lawe so farre as vnto vs for as muche as we knowe that thynges doe cesse by the comming of Christ that then were in vse But they haue an inuincible bulwarke in Paul whiche can not so easely be battered If any man saith he buylde vpon this foundation gold syluer precious stones tynber heye stubble the Lorde shal shewe euery mans worke what it is because it shall be reueled in fier and the fier shall trie euery mans worke what it is If any mans woorke doe burne it shall suffer losse but he shal be safe but as through the fier What fier saye they can that be but the fier of Purgatorie by which the filthinesses of synne are cleansed away that we may enter pure in to the kyngdome of God But the moste parte of the olde wryters thought it to be an other fier that is to saye Trouble or the crosse by whiche the Lorde tryeth them that be his that they should not rest in the filthinesse of the fleshe and that is muche more probable than in fainyng Purgatorie All be it I doe neyther agree with these men because I thynke I haue attained a certaine and muche plainer vnderstandyng of that place But before that I vtter it I wold haue them aunsweare me whether the Apostles and all the sainctes must haue gone through this fier of Purgatorie I knowe they wyll saye nay For it were to muche inconuenient that they must haue neded to be purged whose merites they dreame to ouerflowe aboue measure to all the meÌ„bres of the churche But the Apostle affirmeth it For he dothe not saye that the worke of some
our owne vnderstandinges do of themselues imagine but such a one as he is painted out in the Scripture with whose brightnesse the starres shal be darkened by whose strength the hilles do melt away by whose wrath the earth is shakeÌ„ by whose wisedome the wise are takeÌ„ in their sutteltie by whose purenesse all thinges are proued vnpure whose righteousnesse the Angels are not able to beare whiche maketh the innocent not innocent whole vengeance when it is ones kindled pearceth to the bottome of hel If he I saye sit to examine mens doynges whoe shall appere assured before his throne whoe shall dwell with a deuouryng fâ—er sayth the Prophet Whoe shall abide with continuall burninges he that walketh in righteousnesses speaketh truth c. But let suche a one come forth what so euer he be But that answer maketh that none coÌ„meth forth For this terrible sayeng soundeth to the coÌ„trarie Lord if thou marke iniquities Lord who shal abide it truely all must needes immediatly perish as it is writteÌ„ in an other place Shall man be iustified if he be compared with God or shall he be purer than his maker Beholde they that serue him are not faythfull and he hath found peruersnesse in his Angels How much more shall they that dwell in houses of â—â—aye that haue an earthly fundation be consumed with mothes thâ—y shal be cut downe from the mornyng to the euenyng Beholde among his Saintes there is none faythfull and the heauens are not â—â—ane in his sight how much more is man abhominable and vnproâ—â—table whiche drinketh iniquitie as water I graunt in deede that in the booke of Iob is mention made of a righteousnesse that is hyer than the kepyng of the lawe And it is good to vnderstande this distinction bicause although a manne did satisfie the lawe yet he could not so stand to the triall of that righteousnesse that passeth all senses Therefore although Iob be cleare in his owne conscience yet he is amased and not able to speake bicause he seeth that very angelike holinesse can not appease God if he exactly weye their workes But I therfore wil at this time ouerpasse that righteousnesse which I haue spoken of bicause it is incomprehensible but only this I saye that yf our life be examined by the rule of the written lawe we are more than senslesse if so many curses wherewith the Lorde hath willed vs to be awaked do not torment vs with horrible feare and among other this general curse Cursed is euery one that doth not abide in al the thinges that are written in this boke Finally al this discourse shal be but vnsauorie and colde vnlesse euery maÌ„ yelde himself gilty before the heauenly iudge and willingly throwe downe and abace himselfe beyng carefull how he may be acquited To this to this I say we should haue lifted vp our eyes to learne rather to tremble for feare thaÌ„ vainely to reioyse It is in deede easy so long as the coÌ„parison extendeth no further than men for euery maÌ„ to thinke himself to haue somwhat which other ought not to despise But when we rise vp to haue respect vnto God then sodenly that coÌ„fidence falleth to the ground and commeth to nought And in the same case altogether is our soule in respect of God as mans body is in respect of the heauen For the sight of the eye so long as it coÌ„tinueth in vewyng things that lie nere vnto it doth shew of what pearcing force it is but if it be ones directed vp to the sunne then bryng daseled and dulled with the to great brightnesse therof it feleth no lesse feblenesse of it self in beholding of the sunne than it perceiued strength in beholdyng inferiour thinges Therfore let vs not deceyue our selues with vayne confidence although we compt our selues eyther egal or superiour to other menne but that is nothyng to God by whose will this knowlege is to be tried But if our wildenesse can not be tamed with these admonitions he will answer to vs as he sayd to the Pharisees you be they that iustifie your selues before men but that which is hie to men is abhominable to God Now goe thy way and proudely boste of thy righteousnesse among men while God from heauen abhorreth it But what say the seruantes of God that are truely instructed with his Spirit Entre not into iudgement with thy seruant because euery liuing maÌ„ shal not be iustified in thy sight An other sayth although in somwhat diuerse meanyng Man can not be righteous with God if he will comende with him he shall not be able to answer one for a thousand Here we nowe playnely heare what is the righteousnesse of God euen such as can be satisfied with no workes of men to whom when it examineth vs of a thousand offenses we can not purge our selues of one Such a righteousnesse had that same chosen instrumeÌ„t of God Paule conceyued when he professed that he knewe himselfe gilty in nothyng but that he was not thereby iustified And not only such examples are in the holy Scriptures but also all godly writers do shewe that they were alwaye of this minde So Augustine sayth All the godly that grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one mediatour Iesus Christ the righteous and he is the appeasement for our sinnes What sayth he If this be their only hope where is the confidence of workes For wheÌ„ he calleth it only he leaueth none other And Bernard sayth And in deede where is safe and stedfast rest and assurednesse for the weake but in the woundes of the Sauiour and so much the surer I dwell therein as he is mightier to saue The world rageth the body burdeneth the deuel lieth in waite I fall not bicause I am bulded vpon the sure rocke I haue sinned a greuous sinne my conscience is troubled but it shall not be ouertrobled bicause I shall remember the woundes of the Lord. And hereupon afterward he concludeth Therefore my merite is the Lordes takyng of mercie I am not vtterly without merite so longe as he is not without mercies But if the mercies of the Lord be many then I also haue as many merites Shal I sing mine owne righteousnesses Lord I will remember only thy righteousnesse For that is also my righteousnesse for he is made vnto me righteousnesse of God Againe in an other place This is the whole merite of man if he put his whole hope in him that saueth whole man Likewise where reteyning peace to him self he leaueth the glorie to God To thee sayth he let glorie remaine vnminished it shal be well with me if I haue peace I forswere glorie altogether least if I wrongfully take vpon me that whiche is not mine owne I lose also that whiche is offred me And more plainely in an other place he sayth Why should the church be careful of merites
pledge and earneste of our adoption but also he geueth vs the Spirite for witnesse of the same adoption through whom we may with a free and lowde voyce crie Abba Father So ofte therfore as any delay shal withâ—arde vs let vs remembre to aske of hym that correctyng our fearefulnesse he will sette before vs that Spirite of coragiousnesse to be our guide to pray boldly Whereas we are not so taught that euery one shoulde seuerally call hym his owne father but rather that we should all in common together call hym Our Father therby we are put in mynde howe great affection of brotherly loue ought to be among vs whiche are altogether by one same right of mercy and liberalitie the children of suche a Father For we all haue one common Father from whom cometh whatsoeuer good thyng may betide vnto vs there ought to be nothyng seuerall among vs whiche we are not ready with great cherefulnesse of mynde to communicate one to an other so muche as nede requireth Now if we be so desirous as we oughte to be to reache our hande and helpe one to an other there is nothyng wherin we may more profite our brethren than to commende them to the care and prouidence of the most good Father who beyng well pleased fauoring nothing at al can be waÌ„ted And verily euen this same we owe to our Father For as he that truely hartily loueth any Father of household doth also embrace his whole housholde with loue and good will likewise what loue affection we beare to this heauenly Father we must shewe towarde his people his householde and his inheritance which he hath so honored that he hath called it the fullnesse of his only begotten Sonne Let a christian man therfore frame his prayers by this rule that they be common and may comprehend all them that be brethren in Christe with hym and not onely those whom he presently seeth and knoweth to be suche but al men that lyue vpon earth of whom what God hath determined it is out of our knowlege sauyng that it is no lesse godly then naturall to wish the best to them and hope the beste of them Howbeit we ought with a certayne singular affection to beare a special inclination to them of the household of faith whom the Apostle hath in euery thing peculiarly commended vnto vs. In a suÌ„me Al our praiers ought to be so made that they haue respect to that communitie which our Lord hath stablished in his kyngdome and his house Yet this withstandeth not but that we may specially pray both for our selues and for certaine other so that yet our mynde depart not from hauyng an eye to this communitie nor ones swarue from it but applie all thynges vnto it For though they be singularly spoken in forme yet because they are directed to that marke they cesse not to be common All this may be easily vnderstoode by a like example The commaundemeÌ„t of God is generall to relieue the nede of all poore and yet they obey this commaundement which to this ende do helpe their pouertie whom they knowe or see to be in nede although they passe ouer many whome they see to be pressed with no lesse necessitie either because they can not know all or be not able to helpe all After this maner they also doo not against the will of God which hauyng regard vnto and thinkyng vppon this common felowship of the Chirche doo make suche particular prayers by whiche they doo with a common mynde in particular wordes commende to God themselves or other whoe 's necessitie God willed to be more nereiy knowen to them Howbeit all thyngs are not like in praier and in bestowyng of goodes For the liberalitie of geuing can not be vsed but toward them whoe 's nede we haue perceyued but with prayers we may helpe euen them that are most strange and moste vnknowen to vs by howe greate a space of ground soeuer they be distant from vs. This is done by that generall forme of praier wherin all the children of God are conteined among whom they also are Hereto we may applie that which Paule exhorteth the faithfull of his tyme that they lift vp euery where pure handes without stryfe because when he warneth them yâ— strife shutteth the gate against praiers he willeth them with one mynde to lay their petitions in common together It is added that he is in heauen Wherupon it is not by and by to be gathered that he is bounde faste enclosed and compassed with the circle of heauen as within certayne barres For Salomon also confesseth that the heauens of heauens can not conteyne hym And he hymselfe faith by the Prophet that heauen is his seate and the earthe his footestoole Wherby verily he signifieth that he is not limited in any certaine coaste but is spread abroade throughout all thynges But because our mynde suche is the grossenesse of it coulde not otherwyse conceiue his vnspeakable glorie it is signified to vs by the heauen than which there can nothing come vnder our sight more ample or fuller of maiesty Sith therfore wheresoeuer our senses comprehende any thyng there they vse to fasten it God is sett out of all place that when we will seke hym we should be raised vp aboue all sense bothe of body and soule Agayne by this maner of speakyng he is lifted vp aboue all chaunce of corruption and change finally it is signified that he comprehendeth and coÌ„temeth the whole worlde and gouerneth it with his power Wherfore this is al one as if he had ben called of infinite greatnesse or height of incomprehensible substance of vnmeasurable power of euerlastyng immortalitie But while we haue this we must lift vp our mynde hier when God is spoken of that we dreame not any earthly or fleshly thyng of hym that we measure hym not by our small proportions nor drawe his will to the rule of our affections And therwithall is to be raysed vp our affiance in him by whose prouidence and power we vnderstande heauen and earth to be gouerned Let this be the summe that vnder the name of Father is sett before vs that God which hath in his owne image appeared to vs that he may be called vpon with assured faith and that the familiar name of Father is not onely applied to stablishe affiance but also auaileth to holde fast our myndes that they be not drawen to doutfull or fained Gods but shoulde from the onely begotten sonne clymbe vp to the onely father of Angels and of the Chirche then that because his seate is placed in heauen we are by the gouernance of the worlde put in mynd that not without cause we come to hym which with present care cometh of his owne will to mete vs. Who so come to God saith the Apostle they must first beleue that there is a God then that he is a rewarder to all them that seke hym Bothe these thyngs Christ affirmeth
lyes of Satan and hys kyngdome may vanish away be destroyed and perish he defendeth them that be his with the helpe of hys Spirite directeth them to vprightnesse and strengtheneth them to coÌ„tinuance but ouerthroweth the wicked coÌ„spiracies of hys enemies shaketh abrode their treasons and deceites preuenteth their malice and beateth downe their stubbornnesse til at length he kill Antichrist with the Spirite of hys mouth and destroy all vngodlinesse with the brightnesse of his comming The third petition is That the wil of God be done in earth as it is in heauen Which although it hangeth vpon his kingdome and can not be seuered from it is not in vaine added seuerally for our grossnesse whiche doth not easily or by and by conceiue what it is that God reigne in the world It shal therfore be no absurditie if this be taken by waye of plainer exposition that God shal then be king in the world when al things shal submitt themselues to his will Now here is not meant of hys secret will wherby he gouerneth al thinges and directeth them to their ende For though Satan and men are troblesomly caried againste him yet he can by hys incomprehensible counsell not only turne aside their violent motions but also driue them into order that he may do by them that which he hath purposed But here is spokeÌ„ of an other wil of God namely that whereunto answereth willing obedience and therefore the heauen is by name compared with the earth because the Angells as it is sayd in the Psalme do willingly obey God and are diligently bent to do his commaundements We are therfore coÌ„maunded to wish that as in heauen nothing is done but by the becke of God and the Angels are quietly framed to al vprightnesse so the earth al stubbornnesse and peruersenesse being quenched may be subiect to such gouernemeÌ„t And when we require this we renounce the desires of our owne fleshe because whosoeuer doth not resigne and yelde his affections to God he doth as much as in hym lyeth set himself against him forasmuch as nothing cometh out of vs but faulty And we are againe by thys prayer framed to the forsaking of our selues that God may gouerne vs after his wil and not that only but that he may also create in vs new mindes and new hartes our olde being brought to nought that we may fele in our selues none other motion of desire than a mere coÌ„sent with his wil summarily that we may wil nothing of our selues but that his Spirite may gouerne our hartes by whoÌ„ inwardly teaching vs we may learne to loue those thinges that please hym and to hate those thinges that displease him Wherupon this also foloweth that whatsoeuer affections fyght against his wil he may make them vaine and voide Loe here be the first three chefe pointes of thys prayer in asking wherof we oughte to haue the onely glorie of God before our eyes leauing the respect of our selues and hauing no regarde to any of our owne profit whiche although it come hereof largely vnto vs yet we ought not here to seke it But albeit al these thinges though we neither thinke of them nor wish them nor aske them must neuerthelesse come to passe in their due time yet we must wishe them and require them And thys to doe is no smal profit for our trauaill that we may so testifie and professe our selues to be the seruantes and childreÌ„ of God as much as in vs lyeth endeuoring and being truely and throughly geuen to set fourth hys honor which is due to hym being bothe a Lord and a Father Whoso therefore doe not with affection and zele of auauncing the glorie of God pray that the name of God be hallowed that hys kyngdome come that hys wyll be done they are not to be accompted among the childreÌ„ and seruantes of God and as all these thinges shal be done agaynst their willes so they shal turne to their confusion and destruction Now foloweth the seconde part of the prayer in which we come down to our own commodities not that bidding farewel to the glorie of God which as Paul witnesseth is to be regarded euen in meate and drink we shold seke only what is profitable for our selues but we haue alredy geuen warning that there is thys difference that God peculiarly claiming three petitions to hymselfe doth draw vs to hymselfe wholly that he may in thys wise proue our godlinesse Then he graunteth vs also to haue an eye to our own commodities but with this condition that we aske nothiÌ„g for our selues but to this ende that whatsoeuer benefites he bestoweth vpoÌ„ vs they may set fourth his glorie forasmuche as nothing is more rightfull than that we lyue and dye to hym But in thys petition we aske of God generally al thinges whiche the vse of the body nedeth vnder the elementes of this world not only wherwith we may be fed and clothed but also whatsoeuer he foreseeth to be profitable for vs that we may eate our bred in peace By which prayer brefely we yelde our selues into his care and commit vs to his prouidence that he may fede cherishe and preserue vs. For the most good Father disdayneth not to receiue also our body into hys faythfull sauegarde and keping to exercise our Fayth in these smal thinges when we loke for all thinges at hys handes euen to a crumme of bred and a droppe of water For wheras it is come to passe I wote not how by our iniquitie that we be moued and vexed with greater care of the fleshe than of the soule many which dare trust to God for their soule are yet carefull for their fleshe are yet in doute what they shall eate and wherewith they shal be clothed and if they haue not plenty of wyne wheate and oyle aforehande they tremble for feare So muche more do we esteme the shadow of this lyfe which lasteth but a moment than that euerlasting immortalitie But whoso trusting to God haue ones cast away yâ— carefulnesse for the prouision of the fleshe do also by and by loke for saluatioÌ„ and euerlasting lyfe at hys hand which are greater things It is therfore no smal exercise of Fayth to hope for those thinges of God whiche otherwise do so much holde vs in care and we haue not smally profited when we haue put of thys vnbeleuingnesse whiche sâ—â—cketh fall within the bones almost of all men As for that whiche some doe here teache of transubstantiall bred it semeth but smally to agree with the meaning of Christ yea but if we did not euen in thys frayle lyfe geue to God the office of a nourishing Father our prayer should be vnperfect The reason whiche they bryng is to muche profane that it is not mete that the children of God which ought to be spiritual should not only cast their minde to earthly cares but also wrappe God therin with them As though his blessing fatherly fauor doth not also appeare in yâ— sustenaÌ„ce
aduaunced than it was when he sayde He that heareth you heareth me He that despiseth you despiseth me But there is no place more playne than in Paule in his seconde Epistle to the Corinthians where he as it were of purpose entreateth of this matter He affirmeth therefore that there is nothyng in the Chirche more excellent or glorious than the ministerie of the Gospell forasmuche as it is the administration of the Spirite and of righteousnesse and of eternal life These and like sayenges serue to this purpose that that order of gouerning and preseruing the Chirch by ministers which the Lord hath stablished for euer should not growe oute of estimation among vs and so at length by very contempt grow out of vse And howe greate is the necessitie therof he hath declared not onely by wordes but also by examples When his wil was to shine more fully to Cornelius with the light of his trueth he sente an Angell from heauen to sende Peter vnto him When his will was to call Paule to the knowlege of himselfe and to engraffe him into the Chirch he spake not to him with his own voice but sente him to a man of whom he shoulde receiue both the doctrine of saluation and the sanctification of Baptisme If it be not done without cause that an Angell which is the interpreter of God doe himselfe absteine from declaring the wil of God but commaundeth that a man be sente for to declare it and not withoute cause that Christ the onely scholemaister of the faithfull commytteth Paule to the schooling of a man yea euen that same Paule whom he had determined to take vp into the thirde heauen and to vouchsaue to graunt him miraculous reuelation of thinges vnspeakable whoe is there now that dare despise that ministerie or passe it ouer as a thyng superfluous the vse wherof it hath pleased God to make approued by such examples They that haue rule of the gouernement of the Chirche according to the institution of Christ are named of Paule first Apostles then Prophetes thirdly Euangelistes fourthly Pastors laste of all Teachers Of which the twoo last alone haue ordinarie office in the Chirche the other three the Lord raised vp at the beginning of hys kingdome and sometime yet also rayseth vp as the necessitie of times requireth What is the Apostles office appeareth by that commaundemente go preache the Gospell to euery creature There are not certaine boundes appointed vnto them but the whole worlde is assigned them to be brought into the obedience of Christe that in spreading the Gospell among all nations whersoeuer they shall be able they maye eche where raise vp his kingdome Therefore Paule when he wente aboute to proue his Apostleship rehearseth that he hath gotten to Christ not some one citie but hath farre and wide spred abrode the Gospell and that he hath not layed his handes to an other mans fundation but planted Chirches where the name of the Lorde had neuer ben heard of Therfore the Apostles were sente to bring backe the world from falling awaye vnto true obedience of God and eche where to stablish his kingdome by preaching of the Gospell or if you like that better as the first bilders of the Chirche to laye the fundations therof in all the worlde Prophetes he calleth not all expositors of Gods will whatsoeuer they be but those that by singular reuelation excelled suche as at this tyme either be none or are lesse notable By Euangelistes I vnderstande those whiche when in dignitie they were lesse than the Apostles yet in office were nexte vnto them yea and occupied their roomes Suche were Luke Timothee Titus and other lyke and paraduenture also the seuentie Disciples whom Christ appointed in the seconde place after the Apostles According to this exposition which semeth to me agreable both with the woordes and meaning of Paule those three offices were not ordeined in the Chirche to this ende that they should be perpetuall but onely to serue for that tyme wherein Chirches were to be erected where were none before or at least to be remoued from Moses to Chryst. Albeit I denie not but the afterwarde also the Lord hath somtyme raysed vp Apostles or at least in their places Euangelistes as it hath ben done in our time For it was nedefull to haue such to bryng backe the Chirche from the falling away of Antichrist Yet the office it selfe I do neuerthelesse call extraordinarie because it hath no place in the Chirches already well set in order Next after these are Pastors and Teachers whom the Chirche may neuer lacke betwene whom I thynke that there is thys difference that the Teachers are not appoynted to beare rule of discipline nor for the ministration of Sacramentes nor admonishmentes or exhortations but onely to expounde the Scripture that pure and sounde doctrine may be kept among the faithfull But the office of Pastor conteineth al these thynges within it Now we haue which were those ministeries in the Chirch that continued but for a tyme and which were those that were ordeined to endure perpetually If we ioyne the Euangelistes with the Apostles we shall haue remayning two couples after a certayne maner answeryng the one to the other For as oure Teachers are lyke to the olde Prophetes in such sort are our Pastors lyke to the Apostles The office of Prophetes was more excellent by reson of the singular gifte that they had of reuelation but the office of Teachers hath in a manner lyke order and altogether the same ende So those .xii. whom the Lorde dyd choose that they should publish abrode to the world the new preaching of the Gospel in degre and dignitie went before the rest For although by the meanyng and propertie of the worde all the ministers of the Chirche maye be ryghtly called Apostles because they are sente of the Lorde and are hys messengers yet because it was muche behouefull that there should be a certayne knowledge had of the sendyng of them that should bring a thing new and vnheard of it was necessarie that those xii to whoe 's number Paule was afterwarde added should be garnished with some peculiar title aboue the rest Paule hymselfe in dede in â—â—e place geueth thys name to Andronicus and Iunias whom he saieth to haue been notable among the Apostles but when he meaneth to speake properly he referreth it to none other but to that principal degree And this is the common vse of the Scripture Yet the Pastors sauing that eche of them do gouerne seueral Chirches appointed to them haue al one charge with the Apostles Now what maner of thing that is let vs yet heare it more playnly The Lord when he sent the Apostles gaue them commaundemente as we sayd euen now to preache the Gospell and to baptise them that beleue vnto forgeuenesse of synnes He had before commaunded that they should distribute the holy signes of his body and bloud as
expresseth that he will not be alway with hys disciples in the worlde Thys saying also they thynke that they do gayly wype awaye as though Christ sayd that he wil not alway be poore and miserable or subiect to the necessities of thys frayle lyfe But the circumstance of the place cryeth playnly to the contrarie because there is not entreated of pouertie and nede or of the miserable state of earthly life but of worship and honor The anointing pleased not the disciples because they thought it to be a superfluous and vnprofitable cost and nere vnto riotous excesse therefore they had rather that the price thereof which they thought to be il wasted had ben bestowed vppon the poore Christ answereth that he shall not alway be present that he maye be worshipped with suche honor And none otherwise did Augustine expounde it whoe 's wordes be these which are nothyng doutefull When Christ sayd Ye shal not alway haue me he spake of the presence of his body For according to his maiestie accordyng to hys prouidence according to hys vnspeakable and inuisible grace thys was fulfilled which he sayd Beholde I am with you euen to the ending of the worlde But according to the fleshe which the worde toke vnto hym according to thys that he was borne of the Uirgin according to thys that he was taken of the Iewes that he was fastened to the tree that he was taken downe from the crosse that he was wrapped in linnen clothes that he was layed in the graue that he was manifestly shewed in the resurrection thys was fulfilled Ye shall not alwaye haue me with you Why so Because he was conuersante accordinge to the presence of hys bodye forty dayes wyth hys disciples and whyle they accompanyed hym in seynge not in folowing he ascended He is not here for he sitteth there at the right hande of the Father And yet he is here because he is not gone awaye in presence of maiestie Otherwyse according to the presence of maiesty we haue Christ alway and according to the presence of the fleshe it is rightly sayd But me ye shal not alway haue For according to the presence of the fleshe the Chirch had him a fewe dayes nowe she holdeth hym by Fayth but seeth him not with eyes Where that I may note thys also brefely he maketh hym presente to vs three wayes by maiestie prouidence and vnspeakable grace vnder whiche I comprehend this maruelous communiō of hys body and blood if so that we vnderstande it to be done by the power of the Holy ghost not by that fayned enclosing of his body vnder the elemente For our Lord hath testified that he hath fleshe and bones which may be felt and seen And to Go◠away and Ascende doe not signifie to make a shewe of one ascending and going awaye but to doe in dede that whiche the woordes sounde Shall we then will some man saye assigne to Christe some certaine coast of heauen But I answere with Augustine that this is a moste curious and superfluous question if so that yet we beleue that he is in heauen But what doth the name of ascending so oft repeted doth it not signifie a remouing from one place to an other They denye it because after their opinion by heighth is onely signified maiestie of Empire But what meaneth the very manner of ascending ▪ was he not in sight of his disciples loking on lifted vp on hye Doe not the Euangelistes plainly declare that he was taken vp into the heauens These witty Sophisters do answere that with a cloude set betwene him and them he was conueyed out of their sight that the faithfull might learne that from thense fourth he should not be visible in the world As though to make credit of his inuisible presence he ought not rather to vanishe away in a moment or as though the cloude ought not rather to compasse him before that he stirred his foote But when he is carried vp on hye into the ayre and with a cloude cast vnderneth hym teacheth that he is no more to be soughte in earth we safely gather that now he hath hys dwelling place in the heauens as Paule also affirmeth and from thense biddeth vs to loke for hym After this maner the Angels warned the disciples that they in vaine gazed vp into heauen because Iesus which is taken vp into heauen shall so come as they haue seen him goe vp Here also the aduersaries of sounde doctrine starte awaye with a pleasante shifte as they thynke sayeng that he shall then come visible which neuer wente out of the earth but that he abideth inuisible with them that be hys As though the Angells did there signifie a double presence and do not simply make the disciples witnesses of his going vp seing it with their eyes that no douting mighte remayne euen as if they had sayd he in your sightes beholding it being takē vp into heauen hath claymed to hymselfe the heauenly Empire it remayneth that ye paciently abide in expectation till he come againe the iudge of the world because he is nowe entred into heauen not that he may alone possesse it but that he maye gather together with him you and all the godly But forasmuche as the defenders of this bastarde doctrine are not ashamed to garnishe it with the consenting voyces of the olde wryters and specially of Augustine I will in fewe wordes declare how peruersly they goe aboute it For whereas their testimonies haue ben gathered together of learned and godly men I will not doe a thing alredy done let hym that will seke them oute of their workes I wil not heape together neyther out of Augustine hymselfe al that might make to the purpose but will be contente to shewe by a fewe that he is without controuersie whole on our side As for this that our aduersaries to writhe him from vs doe allege that it is commonly red in his bookes that the flesh and blood of Christ is distributed in the Supper namely the Sacrifice ones offred in the crosse it is but trifling sithe he also calleth it eyther Thankesgeuing or the Sacramente of the body But in what sense he vseth the woordes of fleshe and blood we nede not to seke with long compassing about forasmuche as he declareth himselfe sayeng that Sacramentes take their names of the likenesse of the thinges whiche they signifie and that therefore after a certaine manner the Sacramente of the body is the body Wherewith accordeth an other place whiche is well enough knowen The Lorde sticked not to saye This is my body when he gaue the signe of it Againe they obiect that Augustine writeth expresly that the body of Christe falleth to the grounde and entreth into the mouth euen in the same sense that he affirmeth it to be consumed because he ioyneth them bothe together Neither doth that make to the contrarie whiche he sayth that whē the mysterie is ended the bred is consumed
the right gouernement thereof ouerthrowen 8 Of the power of the Chirche as touchyng the articles of faith and with howe vnbridled licentiousnesse it hath in the Papacie been wrested to corrupte all purenesse of doctrine 9 Of Counsells and of their authoritie 10 Of the power in makyng of lawes wherin the Pope and his haue vsed a most cruell tirannie and butcherie vpon soules 11 Of the iurisdiction of the Chirche and the abuse therof suche as is sene in the Papacie 12 Of the discipline of the Chirche wherof the chefe vse is in the Censures and excommunication 13 Of vowes by rashe promisyng wherof echeman hath miserably entangled hym selfe 14 Of Sacramentes 15 Of Baptisme 16 That the Baptisme of infantes doothe very well agree with the institution of Christ and the nature of the signe 17 Of the holy Supper of Christe and what it auayleth vs. 18 Of the Popishe Masse by whiche sacrilege the Supper of Christe hath not onely ben prophaned but also brought to nought 19 Of the fiue falsely named Sacramentes where is declared that the other fiue whiche haue ben hetherto commonly taken for Sacramentes are not sacramentes and then is shewed what maner of thynges they be 20 Of Ciuile gouernement A Table of the chefe maters conteined in this Booke A. ADams fall the. 2. Boke first chap. Angells the first Boke 14. chap. Anoynting See vnction Ascending of Christ into heauen the .2 Boke .16 chap. B. Baptisme 4. Boke 15. chap. Baptisme of Infantes 4. Boke 16. chap. C. Chirch 4. Boke first chap. Comparison of the true false Chirche 4. Boke 1. chap. Iurisdiction discipline of the Chirch 4. B. chap. 11. 12. Power of the Chirch as touchyng makyng lawes 4. boke 10. chap. Power of the Chirch as touching articles of faith 4. B. â— cha The state of the old Chirch 4. B. 4. chap. Order and ministeries of the Chirch 4. B. chap. 3. Christ. The godhead of Christ. 2. Boke â—4 cha How the person of Christ is one in two natures 2. B. 14. ch Wherto Christ was sent 2. B. 15. chap. How Christ hath deserued for vs Eternall life 2. B. 17. ch How Christ is the Mediator 2. B. 2. ch Christ the Redemer 2. B. ch â—â— Christ a Prophet king prest 2. B. 15. ch Death of Christ. 2. b. 16. ch DesceÌ„ding of Christ to hell 3. Boke 16. chap. Resurrection of Christ. 2. Boke 16. chap. Christian libertie 3. Boke 19. chap. Christian life 3. B. 6. chap. Ciuile gouernement 4. B. 20. chap. Ciuile iudgementes 4. B. 20. chap. Confession SatisfactioÌ„ popish 3. B. 4. ch Confirmation popish 4. B. 19. chap Conscience 3. B. 19. chap. Councels their authoritie 4. B. 9. chap. Creation of Man 1. Boke 15. chap. Crosse. Bearing of the Crosse. 3. B. 8. chap. D. Death of Christ. 2. Boke 16. chap. Descending of Christ to Hell 3. B. 16. cha Deuells 1. boke 14. chap. Discipline See Iurisdiction E. Election The eternall ElectioÌ„ 3. B. 21. ch The eternall election of God is stablished by vocation 3. Boke 24. chap â–ª Essence of God one and Persones three 1. Boke â—â— chap. F. Faith 3. B. 2. chap. See Iustification and power of Chirche Fastyng 4. B. 12. chap. The Forsakyng of our selues 3. B. 7. ch Freewill 1. Boke 15. ch 2. Boke cha 2. â— G. God See Image Knowlege of God Godhead of Christ. 2. Boke 14. chap. Gouernement ciuile 4. B. 20. chap. H. Handes See laying on of handes Heretikes and Schismatikes 4. B. 1. chap. Holy ghost and his offices 3. B. 1. chap. The secrete workyng of the Holy gost 3. boke 1. chap. Sinne against the Holy ghost 3. Boke 3. chap. I. Idoles first Boke 11. 12. chap. Iesus Name of Iesus 2. B. 15. chap. Image of God 1. B. 15. chap. To saine an image of God is vnlawfull 1. B. 1. chap. Indulgences or pardons 3. B. 5. chap. Intercession of Saintes 3. B. 20. chap. Iudgement Ciuile 4. B. 20. chap. Iurisdiction and discipline of the Chirch 4. Boke 11. 12. chap. Iustification of Faith 3. B. 11. chap. Beginning proceding of Iustification 3. B. 14. chap. In Iustification what thinges are to be noted â— boke 23. chap. K. Knowlege of God first Boke that God is Knowen naturally of all men 1. B. 3. chap. wherto the Knowlege of God tendeth 1. B. 2. chap. That the knowlege of God is choked eyther by the ignorance or malice of men 1. Boke 4. chap. L. Lawe 2. B. 7. chap. Lawes 4. B. 20. chap. The law the end office and vse therof 2. B. 7. chap. Exposition of the morall Law 2. B. 8. ch See power of Chirche Libertie Christian. 3. B. 19. chap. Life Life of a Christian man 3. B. 6. chap. Meditation of the Life to come 3. B. 9. chap. Howe present Life is to be vsed 3. Boke 10. chap. Loue of our neighbor 2. B. 8. chap. M. Masse popishe 4. Boke 8. Chap. Matrimonie 4. Boke 10. chap. Mediator Christ. 2. B. 12. chap. Merites of workes 3. B. 15. chap. Ministeries of the Chirch 4. B. 3. chap. Monkerie 4. B. 13. chap. Morall lawe expounded 2. B. 8. chap. N. Neighbor Loue of neighbor 2. B. chap. 8. O. Offense 3. Boke 19. chap. Order and ministeries of the Chirch 4. B. 3. chap. Orders ecclesiasticall of the Pope 4. Boke 1â— chapiter Originall sinne 3. Boke chap. 1. Othe 2. Boke chap. 3. P. Pastors their election and office 4. B. ch 3. Penance True Penance 3. B. 3. chap. Popishe penance 4. B. 19. chap. Power of the Chirch as touchyng articles of Faith 4. Boke 8. chap. Touchyng makyng of Lawes 4. Boke x. chap. Prayer 3. B. 20. chap. Predestination of God 3. Boke 1. chap. Prestes Unmaried life of prestes 4. Boke 12. chapter Promises of the lawe and the Gospell agreed 3. B. 17. chap. Prouidence of God 1. B. 16. chap. Purgatorie 3. B. 5. chap. R. Redemer Christ. 2. Boke 16. chap. Regeneration 3. Boke 3. chap. Repentance See Penance Reprobate doo by their owne faulte bryng vpon themselues the destructioÌ„ to which they are predestinate 3. B. 24. chap. Resurrection of Christ. 2. B. 16. chap. Last resurrection 3. B. 25. chap. Rewarde Of Rewarde the righteousnesse of workes is yll gathered 3. B. 18. chap. Romishe see The supremicie of it and the beginnyng of the Romishe papacie 4. Booke 6. 7. chap. S. Sacramentes 4. B. 14. chap. Sacramentes falsly so named 4. B. 19. cha Satisfaction popishe 3. B. â— chap. Schismatikes 4. B. 1. chap. Scripture The authoritâ—e therof 1. Boke 6. chap. That the doctrine of the Scripture is necessarie for vs. 1. B. 9. chap. Sinne against the Holy ghost 3. B. 3. chap. Sinne originall 3. B. 1. chap. Spirite See Holy ghost Supper of Christe 4. B. 17. chap. T. Testament The likenesse of the olde and newe testament 2. B. chap. 10. Traditions of men 4. B. 10. chap Trinitie 1. B. 15. chap. U. Unction 4. Boke