vnto the Doctors of the Church for the withstanding of Satan and the gates of hel An euident example maie be seene in the Apostles whome Christ did send into the world to preach the Gospel For he sent euen rude men vnto the moste eloquent plaine fellowes vnto the subtile naked men vnto armed weake vnto the strong poore vnto mightie princes of the Empire and of other nations quiet vnto cruel persons yet theie ouer-came and spread-forth the kingdome of Christ in so much that in à verie smal time their sound went ouer the whole worlde But how came theie by such a courage Euen God gaue it them who alwaie worketh in the ministerie of the worde For beeing armed with the power of GOD theie entered battaile with the worlde And therefore Paul saith The weapons of our warfare are not carnal but mightie through God to cast-downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ. The ministers of the Gospel armed with this courage do preuaile against the gates of hel For which cause theie are pronounced blessed by reason of the infallible hope which both theie haue themselues and shewe to others This courage GOD in al ages endueth his ministers withal This the Lord gaue vnto his disciples when he saith Receaue the holie Ghoste Whosoeuers sinnes ye remit theie are remitted and whosoeuers sinnes yee retaine theie be retained Therefore the holie Ghost is that fortitude wherebie the ministers of the worde are emboldened to oppose them-selues against the gates of hel This strength of God his spirite both maketh the mindes of teachers couragious and bringeth power to the worde wherebie it taketh effect in the harts of such as heare the Gospel Furthermore this fortitude of the spirite doth giue witnes that the doctrine of the Gospel is not forged but from God himselfe For it is à great miracle that the whole world and especialie that so mightie an Empire as the Romane was could not hinder those fewe disciples of the Lord but maugre their heads theie scattered the seede of the Gospel ouer the whole worlde Martine Luther à man of holie remembrance for the space of 45. yeares through this power of the spirite opposed him selfe against the whole Romane Empire and al the kingdome of Antichrist And although at the first Luther had no partakers against so mightie an aduersarie the chiefe whereof was the Duke of darkenes euen the diuel him-selfe yet so he preuailed that all the power of Satan and rabblement of Antichrist could not diminish so much as one haire of his head Such is the valiantnes wherwith the Lord armeth his ministers But what haue al the ministers of the Gospel the holie spirite Are not manie giuen partlie to ambition ah greefe partlie vnto other sinnes What hath the holie spirite to do with ambition and wickednes A difference must be set betweene the ministerie it selfe the ministers of the Gospel In the ministerie the holie Ghost is alwaie effectualie present For what the force wherbie we are nourished is in the bread y t is the holie Ghost in y e word wherby we ar moued to beleue born-anew For the heauenly Father hath so decreed y t the spirite of the Sonne shalbe present and work both with the word in the word Hence it is y e ministers of the new Testament are caled of the Apostle ministers not of the letter but of the spirite So manie therefore as resist the worde of the Gospel whosoeuer be he worthie or vnworthie preacheth the same resisteth the holie spirite For so great à matter dependeth not either vpon the worthines or vnworthinesse of ministers Iudas preached and Peter preached and both of them baptized but the word and the baptisme was Christs in which his spirite did worke Againe the question maie be aunswered that al preachers which teach the word rightlie haue the holie Ghost but not al alike For theie whose life aunswereth to the doctrine haue the spirite as both à teacher and à sanctifier But if the life agree not with the doctrine theie haue the holie spirite as à teacher but not as á sanctifier and that through their owne fault because stubburnelie theie resist the holie spirite That holie man of God Moses he had the holie spirite not onelie as à prophecier but also as à sanctifier too Because as his prophecies were most true so was his life most holie But Balaam had the spirite of prophecie and of teaching which vndoubtedlie was the holie Ghoste but he had not the spirite of sanctification For he was ambitious and couetous for the which his owne asse vpon whome he sate rebuked him Peter had the holie spirite both of teaching and of sanctification because his conuersation agreed with the puritie of doctrine But Iudas because he was not onelie couetous but à theefe too had the holie spirite as à teacher but not as à sanctifier Because he obeied the spirite of couetousnesse that is of Sathan rather than the spirite of God Moreouer as touching the spirite of teaching it is to be noted that as there is à twofolde calling by meanes and without meanes So there is à twofolde probation of the spirite of instruction For if the calling be with-out meanes y t is by God himselfe Iesus Christ and not by men after the ordinarie manner as was the calling of the Prophets and Apostles the spirite of instruction without al doubt is y e holie Ghost himselfe whose doctrine for y t he is true is also true firme and heauenlie without al mixture of errors it hath also heauenlie miracles wherebie the trueth of the doctrine is confirmed But if the calling be by meanes then are the spirites to be tried whether theie are of God and so farre-forth the holie spirite is to be acknowledged for the teacher as what is taught is agreeable to the worde receaued from the Prophetes from Christ and his Apostles Wherefore let him be accursed of vs y t preacheth another Gospel than y t which the Apostles through the cōmandement of Christ haue preached hath y e testimonie of y e Prophets So that in vaine is the holie spirite pretended when à defection is made from the voice of the Gospel CHAP. 2. 1. The special thinges required in à minister of the Gospel 2. Howe the knowledge of Gods word is attained 3. State of wicked ministers AND IN WHOSE HEART ARE THI◠WAIES THis second mēber of the description concerning the minde and studie of the ministers of the Gospel is referred vnto their knowledge of Gods worde vnto their feeling of the same in their heartes and vnto the direction or rule wherebie the preachers of the worde should gouerne the people committed to their charge Then first of al it is required of teachers in the Church
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
nothing else but an absoluing of the beleeuing man from sinne an imputing of the righteousnesse of Christ and à free accepting vnto euerlasting life for Christ his sake And whosoeuer shal patch his owne merite with Christs as either à part or à cause or consummation of righteousnesse is doubtlesse out of the waie according vnto that of Paul vnto the Romanes Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse they haue not submitted themselues to the righteousnes of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth Wherefore abide we in the way of Christ his merite least with the vnbeleeuing Iewes and idolatrous Papistes we vtterlie forgoe righteousnes and saluation Howe is he the waie by example In proposing himselfe for à paterne of godlines according to that I haue giuen you an example that ye shoulde doe euen as I haue done to you Againe Loue ye one another as I haue loued you I am the light of the worlde he that foloweth me shal not walke in darkenes but shal haue the light of life Nowe he doeth folowe Christ who both embraceth his doctrine and resteth vpon his merite and placeth the example of Christ as à light before him Then by doctrine Christ doeth illuminate the minde that he may shewe the father by merite he doeth iustifie and by his example prescribeth à rule to liue by so that iustlie he deserueth to be called the onelie waie of saluation and happines Howe is Christ the trueth He is the truth both in fulfilling the prophecies and in performing promises and finalie in giuing true libertie and freedome For firste al the prophecies of the prophets and figures of the olde Testament are fulfilled in him according vnto that of Iohn The lawe was giuen by Moses but grace and trueth came by Iesus Christ that is what Moses hath shadowed by figures Christ in trueth hath fulfilled Againe he doth constantlie kepe promise He hath promised to be with his Church he giueth an euident token that he is present by his wonderful preseruing y e same amiddes the rage of Satan his limmes He hath promised that the gates of hel shal not ouercome the Church which promise he keepeth faithfullie Finalie he is the trueth also in giuing true libertie Hitherto is that of Iohn If yee continue in my wordâ— ye shal know the trueth and the truth shal make you free that is of the seruants of sinne he wil make you the free sonnes of God so that sinne can haue no more power ouer you And this was it which afterwarde in the same chap. is said If the sonne shal make you free you shal be free in deed And the sonne maketh free when he endueth man with his spirit according to the saieng Where the spirit of the Lord is there is libertie Howe is Christ the life By regenerating sanctifieng and glorifieng By regenerating because through his spirit he regenerateth vs into new men For through beleeuing we by à certaine secret blast and working of the spirit of Christ are borne the children of God according to that saieng He gaue power to be the sonnes of God euen to them that beleue in his name The greeke word in that place signifieth not so much à power as à preheminence And therfore Nonnus did aptlie expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à celestial honor or preheminence Howe this new spiritual natiuitie commeth to passe Christ teacheth Iohn 3. The wind bloweth where it listeth and thou hearest the sounde thereof but canst not tel whence it commeth so is euerie man that is borne of the spirite that is As nothing of the wind is perceiued but through the blast and sound so we be regenerated after an hidden forme wheÌ„ we beleeue but that regeneration is perceaued through the power and working of the holy spirit in the man regenerate A notable token of this newe regeneration is Baptisme Furthermore here woulde be considered the coÌ„parison betweene the life of nature and the life of grace the more to stir vs vp vnto the loue of the life of grace The life of nature is verie short but the life of grace is the beginning of immortalitie As an image hath the shape and not the substance So this present life hath nothing permanent nothing of continuance And therefore Paul doeth saie The fashioÌ„ of this world goeth-away for this present life hath manie sudden changes But the life of grace wherebie we are the sonnes of God hath the thinges which euermore abide and continue The present life is caled à natural life but the life of grace is à diuine life as witnesseth the Apostle The present life is excluded out of Paradise but the life of grace is entered into the spiritual paradise wherefore henceforth beware we of trappes least againe deceaued of the old serpent we be excluded out of Paradise Againe Christ is the life by sanctifieng For the regenerate more and more dailie by the power of y e death resurrection of Christ are mortified in the flesh and quickened in y e spirit For so saith y e Apostle Know ye not that al we which haue ben baptized in to Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised-vp from the dead by the glorie of the father so wee also shoulde walke in newnes of Therefore that the fleshe is mortified in vs it is done by the vertue of Christe his death that the spirite is quickened it is by the efficacie of Christ his resurrection This mortification and this quickening be partes of sanctification whereunto the Apostle testifieth we are called This sanctification or separation of man from the vncleanesse of the gentiles through the mortification of the fleshe and coâ—iuÌ„ction of him with God through y e quickening of the spirit is y e renuing or repairing of the image of God in man Wherefore as the image of Caesar in coine putteth men in minde what is due to Caesar So this image of God doeth admonish man what he bearing this image of God oweth to God Last of al he is called the life by glorifieng For by his owne power he shal raise vs vp being vp-raised he wil endue vs with immortal glorie For they are both the benefites of Christ to wit both the raising-vp of the dead and the giuing of eternal life wherein wee shal be conformable to him worlds without end This likenesse of the Church with Christ which is the coniunction and knitting of him with God is mans perfect felicitie yea and the ende of man For if that be mans ende which maketh him perfect and blessed so that he shal neither want nor wish any thing and is therefore named the ende because it pertaineth vnto
bodie for euermore Whence this same confidence of the healed and quiet conscience doth arise the epistle vnto the Hebrewes teacheth where it is saide We are assured that we haue à good conscience in al things desiring to liue honestlie Therefore as the cause foundation of à good conscience is not our owne worthines for by nature wee are sinners and vnworthie nor merites for of our selues we deserue nothing but death nor anie vertue of our owne for al our righteousnes is as filthie cloutes but euen meere faith in Christ which purgeth it by his bloode from dead workes through whome we haue peace with God So the purpose of the same is in all thinges with all men and in all actions to walke vprightlie namelie by declining from that which is euil and doing that which is good For continualie it thinketh vppon à newe life in Iesus Christ it alwaies detesteth the coate defiled of the fleshe and euermore delighteth in that white garment which in Baptisme is put on For al wee that are baptized into Christ haue put on Christ. Which thing Dauid in the spirit did beholde when he said Wash me and I shal bee whiter than snowe to wit through the ornament of righteousnes of the Messiah as with a most white garment being first purged from sinne through his bloode Of this faith and conscience that sinne is blotted-out ariseth a care of wel-doing in Dauid according to that I haue applied mine heart to fulfil thy statuts alwaie euen vnto the end And Paul saith Fight à good fight hauing faith à good conscience In the whole course of this life wee maie beholde à goodlie and an especial vse of the sacrifice of Christ not onelie in aduersitie but also in prosperitie In aduersitie there is none so good à remedie as y e sacrifice of Christ. For as aduersitie doeth put thee in minde of thy sinne either lurking or manifest so the sacrifice of Christ apprehended by faith doth certifie thy conscience both of the forgiuenes of sins whereof ariseth spiritual comfort in al affliction and also of the conformitie of the elect with the son of God For so it hath pleased the wisedome of God that he wil haue his elect like to his sonne but in the crosse and also in glorie And this Paul affirmeth saying If we suffer with him we shal also raigne with him Hitherto also maketh the imitation of Christ his example in the crosse which Peter commendeth vnto vs in these wordes Christ suffered for vs leauing vs an ensample that we shoulde folow his steppes Read mine annotations vpon the 2. chapter of the first epistle of Peter In prosperitie there is more daunger For albeit aduersitie do bring-done manie yet prosperitie doth puffe-vp moe According to this of the Poët The minds of man through prosperitie waxe wanton often-times Againe The minde lifted-vp through prosperitie remembreth neither death nor what may happeÌ„ nor anie measure at al. What then shal à godlie man doe in this case Foure things he shal doe First let him waie with himselfe the things which are called prosperous in this world and consider what they are in them selues Secondarilie let him thinke what a perilous thing it is to enioie prosperitie if the mind be not godlie disposed Thirdlie let him compare al the coÌ„modities of this worlde with the blessednes to come which Christ hath purchased for vs by his death and last of al let him aduisedlie consider whether it be more behoueful to enioie prosperitie of this life with hazard of the soule than to renounce them if occasion serue for Christ his sake Therfore seeing our flesh is ticled like à wild horse beginneth to winch by prosperitie let à godlie man thinke with himself first howe vncertaine brittle mortal temporal fleting transitorie y e prosperitie of this world is which manie enioieng at their hartes desire be for al that in verie deed most miserable secondlie let him thinke y t it hath more deceipt than pleasure For the pleasure which ariseth thereof is like à serpent murthering the soule counsailing proudlie and vaâ—elie euen the spirite of couetousnes and gluttonie This serpent lurking in the most secrete corners of the minde seeketh not but euen destruction Whereby it is apparent that prosperitie doeth more hurt the minde than doeth aduersitie the bodie Thirdlie let a godlie man thinke with himselfe that so great ods there is betweene the felicitie which Christe hath purchased for his beloued and the prosperitie of this world as is betweene a minute of an houre and eternitie betweene death and life betweene miserie and happines For as the prosperitie of this life dependeth vpoÌ„ a reed so the happines promised in Christ is vpholden by the euerlasting trueth of God that it is vnpossible that they shoulde bee deceiued of their hope which continue in the feare of God vnto their liues ende Fourthlie of these things let a godlie maÌ„ gather how it is a much better and blessed thing to renounce worldlie goods as far as godlie christianitie they stand not according to Gods word thaÌ„ for theÌ„ to bring the soule into y e danger of damnation To conclude that wee bee neither puffed-vp nor carried-quite from God by prosperitie there is no such thing as to call into minde the humiliation of the sonne of God vppon the crosse who therefore was humbled that he might exalt vs if so be we do humble our selues vnder the mightie hand of God and are not ashamed of the crosse of Christ. For whosoeuer exalteth himselfe shal be brought lowe and he that humbleth himself shal be exalted We are therefore to take special heede least our flesh through prosperous successe of things do deceaue and kil vs being taken with a certaine baite For that serpent which beguiled Euah of his subtiltie snatcheth euerie occasion to withdrawe vs from Christ and setteth vppon the principal part of man to destroie it with prosperitie And therefore saith Paul Brethren you see your calling howe that not manie wise men after the fleshe not manie mightie not manie noble are called For to the destruction of man sathan abuseth these three things namelie wisedome power and nobilitie of which springeth both the pleasure of the bodie and the pride of minde which if the foolish once get they think themselues happie and blissed meÌ„ So then against this tentation oppose y e crosse of Christ without which al wisedome is but meere foolishnesse all might is but weakenesse all nobilitie is but ignominie and all pleasure is but the food of death For al these mixed with too much bitternes haue an ende with this life If therefore thou wouldest haue true wisedom true might true nobilitie true pleasure and glorie seeke them in Christ alone thou shalt find in whom are hid al the treasures of celestial restes To conclude at the point of death the sight of the prieste Christ
whereof à wonderful ioie of hearte doth insue that with Dauid we maie saie Mine heart and my fleshe doe reioice in the liuing God The seuenth The commaundement of the Lord is pure This is to be opposed to the Papists who by certaine diuelish subtilties doe entangle the worde of God therebie to terrifie men from the reading of the same They say the letter that is as they falselie expound it the literal or grāmatical sense whereas for al that it is most true doth kil and the spirite that is the allegorical interpretation approued of the Pope doth quicken But the holie Ghost here by Dauid doth affirme the contrarie while it pronoūceth the word of God to be cleere bright and pure which indeede is verie true as touching those things belonging vnto the foundation of Christianitie be altogether necessarie vnto saluation The eight It giueth light vnto the eies This decareth how mās nature without the word of God inlightning is altogether blind as that which carrieth-about with it darkenes to wit doubting of God carnal securitie distrust false praier of the mind doubting and flieng from the Lord with infinite other motiōs swaruing from the law of God But the world perceiueth not this blindnes but rather hath it in admiration and price for the smale shadowe of outward discipline whereas the Church admonished by the voice of God his word doth acknowledg and bewaile her offences and beggeth of God newe light righteousnesse and life In this praier and meditation of the Gospel the eies of the minde be more and more inlightened so that the Sonne of righteousnesse it selfe euen Christe doth gloriouslie arise in their heartes by whose brightnesse we are ledde from endelesse miserie vnto eternal life and blesseenesse Dauid casting an eye vnto this most comfortable fruite of God his worde not without good cause cried-out in this verie Psalme on this wise More to bee desired is the Lawe of God than golde yea than much fine golde Sweeter also than honie and the honie combe And in an other Psalme I haue had as great delight in the waie of thie testimonies as in al riches Here he runneth feeling the burden of his sinnes that he may be vnloaden of them as it is in à certaine Psalme Out of the deepe place haue I called vnto thee ô Lorde c. Herevnto in his troubles he betaketh himselfe according vnto this sentence In mine affliction it is my comfort that this worde doth quicken me In prosperitie also he flieth here vnto I wil runne saith he the waie of thie commandements when thou shalt inlarge mine hearte At his neede it counsaileth him as in these wordes Thie testimonies are my delight and my counsailers In matters of great importance with Kinges and mightie men of the world it ministreth wisedome vnto him so saith Dauid I wil speake of thie testimonies before Kinges and wil not be ashamed Aainst the stumbling blocke of the crosse it strengtheneth him from falling when he considereth the prosperitie of the vngodlie My feete were almost gone my steppes had welneere slipte For I freated at the foolish when I sawe the prosperitie of y e wicked c. Then thought I to know this but it was too paineful for me vntil I wēt into the Sanctuarie of God then vnderstood I their end Surelie thou hast set them in slipperie places and castest them downe into desolation At the point of death he seeketh life from thence as witnesse these wordes I wil neuer forget thie preceptes for by them thou haste quickened me O Lorde thīe worde endureth for euer in heauen Because life and happines promised by the worde shal endure for euer To be briefe out of this worde Dauid learneth the manner both howe to escape euerlasting miserie and also to obteine the eternal felicitie blessednesse wherevnto man at the first was created and afterwarde redeemed by Christ. Seeing nowe the puritie the necessitie the cōmoditie the glorie and the fruite of God his word is so great and so sweete that it can ioine vs to God the soueraigne good thing in whom we shal euerlastinglie be blessed at what time as we haue atteined the ende of our condition doubtlesse theie highlie are to be commended which bestow à portion of their goods and riches to the maintenance and propagation of Gods word in the Church For theie doe wel consider that this ende to al and euerie man according to his condition and state is proposed namelie to aduance the glorie of God Which thing theie before others doe best accomplish who studie to vpholde the ministerie of the worde in schooles and temples Now what diligence you noble Sir haue bestowed on this behalfe manie doe knowe and theie confesse whome at this daie you liberallie bring-vp both in this Vniuersitie and also in other forreigne schooles to the ende that in these Churches of Denmarke there maie be fit ministers frō time to time which maie sounde-foorth the pure doctrine of the Gospel And assuredlie this is trulie to loue our countrie not onelie while we liue to adorne the same but after we are dead also to leaue it the better to our posteritie Wise mē do greatly cōmend the Attike oath in which these words among other were I wil fight both for religious for prophane causes and that alone and with others and wil leaue my countrie not the worser but the better and more ample to the posteritie How much more are we bounde so to doe that are coūted the Citizens of the Church of Christe the most noble countrie of the righteous whose honour is more glorious than was that of Athens which the Turkes now possesse And therefore à farre greater glorie it is to leaue this most worthie coūtrie I meane the Church of God not the worser but the better and amplified to posterities which theie doe who by their wealth doe mainteine and promote the studies of true doctrin of good arts Such an indeuor was in Dauid when in à song he saide howe he loued his countrie because of the Church that was therin Because of the howse of the Lord saith he I wil procure thy welth This howse which is the Church of God he preferred before the most glorious Palaties of earthlie Princes when he saide A daie in thie courtes is better then à thousand other-where I had rather be à doore-keeper in the House of my God than to dwel in the Tabernacles of wickednesse Which Psalme whereout these words are taken because it conteineth à notable commendatiō of God his Church stirreth-vp vnto the loue of the worde laieth before our eies the benifites depainteth the glorie of the Church and sheweth the scope proponed therevnto which is eternal blessednesse I thought good the last yeare publiquelie in our schoole to expounde the same therebie to inuite the youth vnto the loue reading and meditating of the heauenlie worde which is as à burning torch to guide vs in
this darkenes into the wonderful light of God and vnto eternal life Now the cause that imboldened me to dedicate this mine Enarration written the yeare immediatelie past vpon the 84. Psalme vnto your Honor was not onelie the greate and singuler good wil you beare toward learning littered men generalie which I desire that the whole world should knowe but also your benefites conferred vpon me and mine particularlie for which I thought good to giue some token of à grateful minde to your Honor The which I earnestlie beseech you to accept in in good part If the quantitie of our worke be onelie respected I knowe wel it is far vnmeete for your Magnificence but if the minde of the giuer and the argument of the matter be waied I thinke no man wil finde faulte with me for this my dedication Wherefore regarde these thinges my good Lord and as hitherto I haue had so hereafter let me not want your fauor and for my selfe I wil endeuor to be worthie of the same Thus fare you wel both in mind and bodie together with your wise the L. Metta Rosenkrātz that most noble and chast woman daughter of the right honorable Sir Olaus Rosenkrantz Knight Lord of Wallo sometime à most prudent Senator of this Kingdome of Denmarke à mā both for iustice vprightnesse liberalitie clemencie humanitie curtesie and manie moe virtues euerlastinglie as to be remembred so to be praised From our studie this 25. of March in the yeare 1569. Which from the creation of the worlde is the 5539. yeare wherebie it is manifest that we are fallen into the last parte of the age of the worlde signified by the sixte daie of the creation of things For seeing sixe thousand yeares wherbie the worlds age according vnto the tradition of the house of Elias is measured doe answere to sixe daies of the creation for à thousand yeares before God are as one daie and of the sixt thousand 539. yeares be passed-awaie it is euident that we are lighten into the after-noone tide of the laste daie of the world Which time doubtlesse ought of right to put vs in mind of greater watchfulnes especialie seeing that after the most bright Sunne of the glorious Gospel and that at the verie noone of the last daie of this worlde at which time the doctrine of the Church was by Luther Philip and other godlie and learned men purged the night and darkenes is nigh at hande And therefore earnestlie from the heart with the disciples of the Lord let vs praie The night doth come forsake vs not ô Christ wee humblie praie Ne suffer thou thie glorious light To darken or decaie And listen we vnto the Prophet which saith Giue glorie to the Lorde your God before he bring darkenes and ere euer your feet stumble in the darke mountaines The Lord keepe vs in true godlines that at the length that long wished Sabbaoth which we looke-for maie be seene of vs vnto our welfare blisse and euerlasting rest through Christ our onelie mediator to whome with the Father and the holie spirite be al praise honor and glorie for euer euer Amen AN ANTITHESIS BEtwene the vane glorie of the worlde and the true glorie of the faithful CAPNION The worldlie pompe by proofe I finde Doth fleete and come like snowe by winde Whie trust ye then in vanitie HEMMINGIUS The godlie ioie doth aie endure And as the Liban tree is sure Then trust we in the Deitie PSALME 84. 1 O Lord of hostes how amiable are thy tabernacles 2 My soule longeth yea fainteth for the courts of the Lorde mine heart and my flesh haue reioiced in the liuing God 3 For the sparowe hath found an house and the swallowe à nest for her selfe where she maie laie her yong euen thine altars ô Lorde of hostes my King and my God 4 Blessed are they which dwel in thine house euermore thei will praise thee 5 Blessed is the man whose strength is in thee and in whose heart be thy waies 6 Who goeth by the vale of teares and diggeth à well doubtles with blessings shal the teacher be crowned 7 Theie goe from strength to strength that God in Zion maie appeare 8 O Lord God of hostes heare my praier hearken ô God of Jacob. 9 Behold ô God our protector and looke vpon the face of thine Annointed 10 For a daie in thy courtes is better than à thousand els where I had rather be of no reputatiō in the house of my God than to dwel in the tabernacles of the vngodlie 11 Because the Lord God is à sunne and shield the Lord wil giue grace and glorie no good thing wil he depriue them of which walke innocentlie 12 O Lorde of hostes blessed is the man which trusteth in thee CHAP. 1. The argument disposition occasion and auctor of this 84. Psalme THis Psalme containeth à singular cōmendation of the Church of God the which as God most dearely doth loue the same so for her part she dependeth vpon him alone him she praiseth confesseth and calleth-vpon That she may inioy him is al her desire In him she is most highlie blessed and happie Of this Psalme there may be made foure partes euerie of which containeth many good lessons The which are these The first A description of the Church contained in the foure first verses The second declareth the condition of the teachers in the Church comprehended in three other verses namely in the 5. 6. 7. The third is à praier whereby Dauid sueth for the defence and preseruation of y e Church certaine godly reasons being annexed therevnto whereby the excellencie and dignitie of the Church is set before our eies that in the 8. 9. 10. 11. verses The last is à conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a sure cōfidence in God and that in the last verse Moreouer the occasion why this psalme was written may seeme to be the banishment of Dauid through the persecution of his owne sonne Absalon The which exile or banishment was one of those tenne plagues whereby the adulterie and murther which Dauid committed was punished For as in that one offence of Dauid many sinnes were couched so was it punished not with one but with didiuers plagues As namely 1 with the losse of the holie spirite 2 with à most grieuous wound of conscience 3 with the deflouring of Thamar his daughter by his owne sonne Amnon 4 5 with the rebellion of Absalon his sonne 6 with double banishment from his kingdome and from the Church 7 with pollution of holie Matrones his wiues 8 with disobedience of his subiectes 9 with à woeful end of his sonne 10 and with infamie With these plagues was Dauids reuolting frō God yelding to Satan Gods enimie betraying of Gods armie murthering of an innocent subiect rauishing defiling of him selfe abusing of an others bodie with
is the counsels snares and batteringes whether it be of the worlde or of the diuel cannot preuaile against the same The Church in deede compared to that huge companie of the reprobate and damned diuels is but à verie litle flocke yet continueth it vnmoueable against the force and power of all aduersaries whatsoeuer For notwithstanding manie citizens of the Church be murthered and put to sundrie tormentes yet is not the Church abolished therbie but in death it selfe theie get the victorie while theie keepe their faith and confession For precious in the sight of the Lorde is the death of his Saintes as that which is the gate vnto euerlasting blessednesse Therefore was it wel saide of Augustine The men of this worlde are vnhappilie happie but the Martyrs were happilie vnhappie For theie were for a time vnhappie but happie for euer The Prophet Isaiah compareth the Church to an Iland in his 2. Chapter For as an Iland placed in the sea although it be beaten with many a cruel storme and tempest that arise yet abideth inuincible because the Lord hath set à bound to the Sea which it cannot ouerpasse so the Church abideth safe notwithstanding manifold storms do beate vpon the same For the Lorde of Hostes defendeth and protecteth it who wil not suffer tyrants to vse more crueltie against y e same than it can wel indure or shalbe good for it As often therefore as we heare how the tyrantes of the world doe spoile the Church and murther the members of the same let vs comforte our selues with this cogitation the Lord of Hostes can not forsake his tabernacle which he hath made but wil by his diuine power and presence defende the same and withal praie we vnto this Lorde that he wil not suffer vs to be tempted aboue that we be able to beare Moreouer this Church as it is gathered by the word of God so wil it faithfulie reteine y e same without al corruption It knoweth how Christ alone is to be harkened vnto in the ministers of the Gospel And that is it which the Lorde him-selfe doth saie My sheepe heare my voice for theie knowe not the voice of strangers This is à special note wherebie the Church of Christ is distinguished from other assemblies By whiche we are admonished to shunne false-christes and false-prophetes euen as we would the verie diuel him-selfe For this alwaie is the scope of Satan namelie that despising the voice of the Lorde we should hearken vnto him For as he enuironed our first parents by sophistrie and deprauing the worde of God so alwaies he laboureth to entrap the Church after the same sorte and maner And therfore it standeth vs vpoÌ„ aboue al to listen-vnto the voice of our sheepheard despising the voice of strangers by whom the diuel speaketh So then when the Papistes doe bid vs to heare them let vs answer that Christ our shepheard hath commanded to heare his voice onelie and to content vs there-withal This voice of our shepheard is comprehended in the writinges both of the Prophetes and Apostles and that not obscurelie but plainelie as touching the ground of our saluation When the Pope doth bid thee to cal vpon saintes shunne him as the serpent which by his lie cast our first parentes vnto the death For it is contrarie to the wordes of our sheepeheard who saith Thou shalt worship the Lord thy God and him onelie shalt thou serue Againe Cal vpon me in the daie of trouble and so of the rest For a godlie minde is neuer at quiet vnlesse it heare this voice and be truelie persuaded that thus saith the Lorde of hostes Againe this Church forsomuch as it harkeneth onelie vnto the voice of the Lorde of Hostâ—s it cleaueth to him and obeieth him none beside Others folow other masters some cleaue to worldlie riches and pleasures manie are carried-awaie with the tempestes of their owne affections that theie make smal account of the Church of Christ but the true Church possesseth all the treasures of riches in Christ alone for which cause it cleaueth-to and obeieth him it knoweth howe it was saide of their master Be not ye caled Rabbi for one is your doctor to wit Christ. To him alone therfore it seeketh according to the wordes of the Church in the 73. psalme As for me it is good for me to draw neare to God I haue put my trust in the Lord God that I maie declare al thy workes But seeing others that are not in the Church of God to their certaine condemnation doe folowe other masters theie do more and more estrange them-selues from God as in the same Psalme it is saide Loe theie that with-drawe themselues from thee shal perish thou destroiest al them that go a whoring from thee But what is it to cleaue vnto the Lorde of Hostes It is by faith to be espoused and by hope confession and obedience according to his worde to be ioined to him For as by faith we receaue him as our beloued spouse and are ioined to him So by hope confession we continue in him as it were depending to a trustie anchor Whereof we are carried-into his commendation esteeming of al thinges of no price in respect of the obedience we owe vnto him Therefore when the godlie for confession of the Gospel are compelled to change their aboade and see their substance to be seased-vpon let them take consolation from hence looke not so much vpon the present worlde as for the euent the ioieful euent to come which theie shal find if so be theie abide constantlie in the faith and confession let them thinke howe there shalbe à righteous iudgemeÌ„t wherin as theie that cleaue to y e Lord by faith confession shal finde the words of the Psalmist true saying As for me it is good for me to drawe neere to God so such as turne themselues from God by incredulitie and renouncing of confession shal crie-out howe theie are most miserable let them thinke howe confession is necessarie according to this saieng With the heart man beleeueth vnto righteousnes and with the mouth man confesseth vnto saluation Finalie let them thinke this is an earnest coÌ„mandement of God Flie froÌ„ idolatrie Besides for so much as this true Church is the tabernacle of the Lord of Hostes it hath doubtles the Lorde of hostes dwelling in her And therefore not without good cause is she tearmed the temple of God in the Scriptures Hitherto belongeth that of Paule Know ye not that ye are the temple of God and that the spirite of God dwelleth in you If anie man destroie the temple of God him shal God destroie For the temple of God is holie which ye are Hence therefore maie be gathered how greate the glorie of the Church is what puritie is required to be in the same how religiously it should serue God and what punishments be prepared for them who shal prophane
this Temple of God The glorie of the Church surelie is verie great in that the heauenlie wisedome that is the word of God is committed to her in that God heareth her praiers and protecteth her continualie in that she hath alwaies bin inuincible notwithstanding all her afflictions and troubles in that she hath bin famous both with prophecies and miracles in that she hath excelled with manie heroical virtues finalie in that she is appointed to be the heire of eternal life Nowe at the greatenesse of this glorie none can sufficientlie wonder And yet it is more wonderful than al this that the diuine maiestie to wit the Father the Sonne the holie Ghost doth vouchsafe to elect and to consecrate the heart of man for their habitation and there to dwel according to the promise of Christ If anie man loue me he wil keepe my worde and my father wil loue him and we wil come vnto him and wil dwel with him See nowe what à great difference there is betweene the Church of God and other assemblies The Church of God is the Temple of God but other assemblies are in deede the houses of diuels As therfore nothing is more delectable nothing more cleane nothing better nothing more holie than y t is so there is nothing more abhominable nothing more filthie nothing worser nothing more prophane than these assemblies are Not without cause then did Dauid with great admiration breake into these wordes Glorious thinges are spoken of thee O citie of God The consideration of this glorious condition of the Churche should be à good cause to stirre-vp al men to ioine thēselues vnto the Church of God But alas such is the blindnes such is the foolishnes of mans hart that verie few are moued with y e glorie of the Church and manie taken with pleasures delightes riches and promotion can no whit beholde this glorie What puritie is required to be in the Churche maie appeare in that she is taken-for and called The holie Temple of God For as a Temple made by man and consecrated to God should be cleare from idols and al vncleannesse that men therein maie meete syncerelie to serue the Lord through saith according to Gods worde for which cause our Sauiour Christ caste the biers and sellèrs out of the Temple of Ierusalem saieng Mine house shalbe caled the house of praier So euerie Christian that he maie be an holie Temple of God must be separated from the prophane Gentiles haue no place for idols vncleanes within him that al the powers both of his mind bodie maie cōsent trulie syncerelie to serue the Lorde God and finalie that with vnfaigned repentance he maie throwe-down himselfe before the Maiestie of God and rise-againe through confidence in the gratious promise so in the feare of God by mortification of the flesh and quickening of the spirite goe on forwarde dailie more and more vntil he attaine vnto the marke he shooteth at And although none can be cleare from al sinne while he liueth in this world as aboue also I haue touched yet who so reteineth faith and à good conscience is iudged pure holie before God and that in two respectes First by the imputation of the holines of Christ secondlie by inchoation of obedience Wher-of it is that in respect of the vngodlie vnpenitent persons the godlie before God are counted for moste holie for most pure and perfect without al spot or wrinckle For God imputeth not the remnants of sinne vnto them but looketh-vpon them as theie are cloathed and adorned with the righteousnes of his sonne Iesus Christ. Nowe the Church being the holie Temple of God God is necessarilie to be serued in the same and that purelie and holilie And this seruice is à worke commanded of GOD done through faith principalie for the glorie of God Then that this seruice maie be pure holie it is required first of all that the worke of the seruice be holie that is prescribed by the word of God and infected with no humane or diuelish additions For so the Lorde by the Prophet Ieremie doth saie Walke in my commandementes and not in the commandements of your fathers And that the workes commanded by men are not the seruice of God of thēselues the Prophet Isaiah teacheth when he saith In vaine theie worship me teaching for doctrines mens preceptes And Paule in plaine wordes condemneth al such traditions of man Hence therfore let vs conclude à most certain rule No seruice pleaseth God but what he ordeineth commendeth to vs in his word Secondlie vnto the pure and holie seruice of God it is required that the minde and conscience of the worker be holie and pure For when the minde is vnpure it is abhominable whatsoeuer a man doth although to outward shewe it seeme to be à right holie worke exacted by the lawe of God and although there be greate vse therof among men according to that of Paule vnto Titus Vnto the pure are al thinges pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled Theie professe that they know God but by works theie denie him are abominable and disobedient and vnto euerie good worke reprobate And how the minde of man is made pure by faith it is manifest For by faith as witnesseth the Apostle the heartes be purified not because faith of it selfe can doe so but for that by faith the bloud of Christe is applied by the sprinckling wherof our hearts be cleansed from dead workes Thirdlie that the seruice of God maie be holie and pure it is required that the end of the worke be pure and holie that is that without al hypocrisie with à simple heart thou set the glorie of God before thine eies that is that thou do whatsoeuer thou doe onelie because God hath commanded the same to be done whō thie minde is with al thine affection mind wil and life to glorifie A worke so done is à pure and holie seruice of God And although the worke it self be apparent for the most part in y e eies of men verie base yet it is a spiritual seruice of God because it is the work not of y e flesh but of the spirit before which is proposed the glorie of God And that theie who shal violate this holie temple of God shal not escape scot-free this threatning of the Apostle doth declare If anie man doth violate the Temple of God him wil God destroie But this Temple is violated by idols and vncleanes that is by erroneous doctrine superstitious worshippinges schisme by wickednes and prophanes of life who so is guiltie of anie one of these vices doth violate the Temple of God What then shal we saie of the Pope who ouerwhelmeth the doctrine of the Gospel with y e dreames of Monkes who bringeth infinite superstitions into the
the last and most perfecte theÌ„ the most perfect state of man in the euerlasting life shal be y t conformitie with Christ wherein man shal abide blessed for euermore Sith God hath made man for this end he vndoutedlie wil haue al men to attaine vnto this end according to this saieng God wil that al men shal be saued and because he wil the end he wil also the meanes vnto the end and therefore the Apostle addeth God wil that al men should come vnto the knowledge of the truth For without this meane none can come vnto the end Therefore seeing the ministerie of the Gospel is appointed for this ende who seeth not howe necessarie howe diuine and howe louelie it is Whoso truelie putteth this ende before his eies wil not easilie be terrified from the confession of the Gospel by anie threates and afflictions of Tyrantes Let this then suffice to be spoken touching the true Church Vpon the third verse God willing we purpose to entreate of the triple state of the Church to wit vpright troubled and exiled Also of the inward and external notes of the true Church And vpon the sixte verse we wil discourse of the crosse and of the comforte of the Church vnder the crosse CHAP. 13. The cause whie the Church is so beloued and amiable to the Lord of hostes IT foloweth nowe that we shewe which I proponed in the thirde place whie the Church is so louelie and amiable in the eies of the Lord of hostes The cause of this loue is not founded in vs but in the Lorde of hostes himselfe as Paule writing vnto the Ephesians doth saie He hath loued vs in the beloued and God the father gaue this voice from heauen This is my beloued sonne in whome I am wel pleased Euerie one therefore who is in Christ through faith is beloued of God and become amiable in respect of the goodnes that is the righteousnes and bewtie that is the holines of Christ communicated vppon him For these two thinges to wit goodnes and bewtie do allure the mindes of men to loue them who are endued therewithal The Church then is loued of God in the beloued and that by reason of the societie which y e Church hath with Christ. Now for the better vnderstanding what kind of societie it hath with Christ for which the Church becommeth so amiable to the Lord of hostes certaine degrees of fellowshippe which men haue with Christ both God and man would be considered Generalie men haue a double societie with Christ the one whereof is not healthful the other healthful Of the vnhealthful societie there is à threefolde sort The first is of nature onelie that meane whereby men are conioned with Christ by the communion onelie of nature as are al nations which know not Christ the infidel Iewes and Turkes The seconde is of nature and of outwarde professioÌ„ onelie when as besid natural societie outward professioÌ„ of Christian religion is ioined such is the felowship of y e vngodlie who faine theÌ„selues for Christians The third is of nature of outwarde profession and of the sacraments onlie This societie is of hypocrites who beare à color of holines without à liuelie confidence in Christ. The healthful fellowship with Christ is that whereby men are associated to Christ through participation of the spirite and application of the benefites of the Mediator and this also is of three sortes The first is of nature and of inward coniunction onelie Hereby are they conioined to Christ who beleeue in Christ but yet are not knowne as are manie both in Turkie and vnder the Pope The seconde is of nature of inwarde coniunction and of outwarde profession onelie such was that of Cornelius before he was baptized The thirde is of nature of inward coniunction of outwarde profession and of the sacramentes also And this is the most perfect such is the communion of the godlie in wel reformed Churches This societie of the Church with Christ maketh her to be most louelie in the sight of the Lorde of Hostes. And therefore Dauid not without cause brake into this admiration O Lorde of hostes how amiable are thy Tabernacles And Balaam Num. 24. How goodlie are thy tentes ô Iaakob and thy habitations ô Israell As the vallies are they stretched-foorth as gardens by the riuers side as the aloe trees which the Lorde hath planted For when the Prophet with corporal eies did behold those outward tabernacles by à prophetical spirite he was carried into the contemplation of the beautie of the Church of Christ which in deede is goodlie and amiable to God in respect of her coniunction with Christ in whome all which beleeue are both righteous and holie and beloued of God and abound with al spiritual giftes looking for that blessed inheritance whereof they haue for à most certaine earnest penie the holie spirit Seeing then this fellowship with God in Christ and through Christ is the ende of good thinges yea and mans soueraigne felicitie it is meete that we haue the same in hie price and estimation yea and preferre it afore al worldlie things be they neuer so deere and precious Here therefore verie great heed woulde be had that we neither through our owne default nor through others doe forgoe the same Through our owne default we leese it when we waxe slothful either in reading or in meditating of the worde or in the exercises of godlines as in praier thankes-giuing frequenting the sacramentes and soforth For thereby the spirite of faith is queÌ„ched and man ful shamefulie falleth from this communion Through the fault of others wee leese the same when either through sophistrie or hypocrisie or tyrannie or frowardnes of the people or by offences vanquished we castawaie the confession and breake the bande of this heauenlie societie and chuse to folow rather manie that are wicked than à fewe good For manie there haue beene which for not defending this fellowship with such à zeale as they were bound to doe haue vtterlie fallen from the same and neuer returned-againe therevnto such were Cain Iudas and Saul Let it be had in minde how cursed the societie of men with the diuel is for whom are appointed euerlasting punishments Hereby nowe it maie be gathered whie Dauid so longed for the tabernacles of the Lorde of hostes as in the second verse it foloweth CHAP. 14. 1 A description of the loue of the Church towarde God 2. The sundrie significations of the hâ—â—rt and fleshe Verse 2. MY SOVLE LONGETH YEA AND FAINTETH FOR THE COVRTES OF THE LORD MINE HEART AND MY FLESH HAVE REIOICED IN THE LIVING GOD. IN this verse is shewed howe the Church shoulde be affectioned towardes God For Dauid by his example here teacheth howe greatlie wee are to couet societie with the Church of God that with true and spiritual ioie we maie reioice in the liuing God Beholde here a most goodlie order of the cause the effect and ende The first
taken manie-times for man Thirdlie by the figure Metonymie it signifieth the accidentarie qualitie of man after the fal of our first parents namelie for whatsoeuer is in man without y e grace of regeneration as when it is saide That which is borne of the flesh is flesh Againe Flesh bloud shal not inherite the kingdome of God In which places the worde flesh doth signifie the corruption of nature cleauing to y e flesh through the contagion of original sinne Fourthlie it is taken for the outward shewe or appearance of thinges as when it was saide Ye iudge after the flesh and as when Paul said That I now liue in the flesh I liue by the faith in the sonne of God Nowe the circumstance in the Psalme requireth the firste and proper signification Mine heart that is mine whole minde regenerated by the Spirite of God and my flesh that is my bodie haue reioiced in the liuing God The adiectiue Liuing hath à singular force and Emphasis For therebie the true God is discerned both from the idols of the Gentiles who neither liue nor can giue life and saluation and also from al◠thinges of this worlde which are vncertaine as the fauour of men Therfore in the 146. Psalme it is written Put not your trust in Princes nor in the sonnes of man for there is none helpe in them His breath departeth and he returneth to the earth then his thoughtes doe perish Blessed is he that hath the God of Iaakob for his helpe whose hope is the Lord his God Here he setteth y e God of Iaakob who alwaies liueth against men who both maie die and change their mindes so that who putteth his trust in them buildeth vpon à tottering foundation But God for somuch as he liueth for euer changeth at no time can not deceaue and therfore to reioice in him it is the surest thing And Paul in his 1. epistle vnto Timothie chargeth rich men That theie trust not in vncertaine riches but in the liuing God Where Paul in y t place also opposeth y e liuing God against transitorie riches To conclude God who liueth euerlastinglie is put against al thinges created In him therfore who so hopeth doth reioice shal not be confounded Then by the example of Dauid let vs both by reading meditation contemplation praier and other exercises of godlines stirre-vp ourselues y t with Dauid we maie truelie perceaue this spiritual gladnes both in our minde in our heart and let vs not desist from praier vntil we feele this spiritual exultation within vs. Dauid being in banishment is derided of his enimies and suffereth punishment for his sins yet he vnder this sense of Gods displeasure ceasseth not praieng vntil he finde some taste of this spiritual ioie wherewithal he might comfort himselfe in his troubles Iob in his affliction being both contēned of his own wife laughed to scorne of his friends filled with this ioie doth comfort himselfe and therefore he burst into these wordes I am sure that my Redeemer liueth This comfort of the Spirite haue the holie martyrs of God in al ages opposed against outward paines By whose exāples let vs also learne to feele in our selues the ioie of the spirite abiding in vs. For as Bernard trulie doth saie The vital motions do proue that the mind abideth in the bodie that the spiritè abideth in the soule the spiritual life doth proue A special part of this spiritual life is to feele the Spiritual comfort in the liuing God through Iesus Christ the true life of the Church CHAP. 15. 1. Where the true Church may be found 2. The markes of the same 3. And the triple state thereof in this life The thirde verse FOR THE SPAROVVE HATH FOVNDE AN HOVSE AND THE SVVALOVV à NEST FOR HER SELFE WHERE SHE MAIE LAIE HER YONG ONES EVEN THINE ALTARS Ô LORD OF HOSTES MY KING AND MY GOD. IN these wordes is declared where the true Church maie be sought what be the markes what the confession of the same The sense of this verse is therefore somewhat the more obscure because y e particles of the similitude or comparison are omitted which is an vsual thing among y e Hebrues Thus thē let vs fullie make the cōparison As the Sparow the Swallow and other birdes for he hath put the special for the general doe build them certaine nestes wherein theie keepe foster and feede their yong So thou O Lorde of hostes hast appointed thine altars for nestes as it were wherein by thy word spirite sacramentes discipline thou engenderest nourishest feedest and defendest thy yong ones which are the godlie So that by this comparison is signified not the affection onelie of the Lorde of Hostes toward the Church which affection Christ Matth. 23. applieth to himselfe when he saith Howe often would I haue gathered thie children together as the Hen gathereth her chickens ye would not But y t euerie one also who tendereth his own saluation shold ioine him self to the nestes of God namelie to the meetings of the godlie where y e publike ministerie is For the altars by the figure Synecdoche do signifie y e publike ministerie of y e church the which is a most certaine note of the visible Church Dauid then doth shewe how that congregation is the true Church wherein are teachers and learners of the word of God wherein not onelie the ceremonies appointed of God are in vse but also God according to his word is worshipped and publique confession of the faith is made For these words My King my God are the voice of confidence confession Therefore wheresoeuer these things are there without al doubt is the true Church and the fellowship of Saintes But least anie should erre in this place it is to be noted that the state of the Church in this life is three-folde either an vpright or à troubled or a banished state The vpright state of the Church consisteth of due order of lawful power of authoritie The order is two-fold namelie either of persons or of actions The former is y t which in this place we make the first part of the vpright state of y e church the latter belōgeth vnto power authorite I wil speake therefore now of the order of persons in the kingdome of Christ which is y e church which order the nigher it commeth vnto the forme of the primitiue Church the better more perfect it is and the more it swarueth from that ancient simplicitie the worser and more hurtful it is CHAP. 16. 1. Christ is the supreme gouernour in the Church 2. The diuersitie of persons in the Church of CHRIST FIrst therefore by due order in this spiritual Empire and kingdome of Christe there is one chiefe Monarch euen Iesus Christ who by his word and Spirite ruleth the kingdome receaued from the Father The kingdome of this Monarch is the Church that is the
people Nūbers 6. Thirdlie the Papistes out of the Epistle vnto the Hebrewes should know y t Melchi-zedek was a type not of y e popish Priests but of the sonne of God and y t too after a certaine sort Thou art saith the father vnto y e son à Priest for euer after the order of Melchi-zedek Nowe if they saie how they are Priestes after the maner of Melchi-zedek they make themselues the successors of Christ in y e priesthood whom the holie spirit in the Epistle vnto the Hebrewes doeth testifie hath a priesthoode which shal not passe by succession vnto another and who according to the witnes of the father shal haue no successor but alone shal abide a Priest for euer For so it is in the 110. Psal. The Lord sware and wil not repent Thou art à Priest for euer after the order of Melchi-zedek Fourthlie it is vndoubtedlie true that the holie spirite woulde not haue pretermitted the same had anie mysterie touching the sacrifice of breade and wine in the newe Testament lien hid in the deede of Melchi-zedek For the holie Ghost both exactlie and plainelie doeth number the conditions wherein Melchi-zedek was likened to the sonne of God our eternal Priest By these reasons it is apparent howe the Papistes doe wrest the deed of Melchi-zedek verie il to establish their idol Neither doe we weie their allegation of some saienges of the fathers who haue deliuered to the posteritie y e error which they receaued from their elders For there is no auctoritie of man so great but it must giue place to the worde of God Neither is a long and erroneous custome ought else then the auncientnes of heresie Before which y e worde of God deserueth to be preferred Theodoret whome alone I preferre before al Ecclesiastical writers waighing the words of the Epistle vnto the Hebrewes saith on this wise If therefore both the Priesthoode which is of the lawe haue taken an ende and the Priest which is after the order of Melchi-zedek haue offered the sacrifice and brought it to passe that al other sacrifices shoulde be vnnecessarie whie doe the Priestes of the newe Testament vse à mystical lyturgie or sacrifice But they who are learned in diuine matters doe know that we doe not offer another sacrifice but cal into minde that one and wholesome sacrifice Hitherto Theodoret. But the age insuing being seduced of sathan thorowe missevnderstanding of the wordes of the fathers did frame the idole of the masse The place of Malachie which they bring-foorth to confirme their opinion is this Mal. 1. In euerie place incense shal be offered vnto my Name and à pure offering for my Name is greate among the heathen Of this saieng of Malachie and such like as that is of Ezechiel Offer à lawful and continual sacrifice to the Lord the Papistes doe endeuour to establish their missatical sacrifice But euen children who haue but tasted the beginnings of Logike wil laugh at this conclusion For who can beare this conclusion Beastes be in the market place Ergo à Chimera is there Yea that which is yet more absurde of a general vndiuided theie doe inferre à monster neither heard-of nor seene afore of anie man The force of the Prophetes argument is this The Prophetes doe fore-tel how among the gentils there shalbe à sacrifice and in al places à pure oblation Therefore the Gentiles conuerted through the preaching of the Gospel shal haue sacrifices and oblations Notwithstanding what kinde of sacrifices oblations they shal be it must be learned not of men but of God and such as haue the testimonie of God speaking within thē But of this we shal speake more afterward when wee shal entreate of the sacrifices of Christians The third thing which the Papistes obiect is the worthines of the people of the newe Testament To proue this dignitie the Papistes bring-out manie testimonies of the scriptures especialie two sentences out of the former Epistle of Peter To whome ye come as vnto à liuing stone c. yee as liuelie stones be made à spiritual house and holie Priesthood to offer-vp spiritual sacrifices acceptable to God by Iesus Christ. And by and by in the same chapter But ye are à chosen generation à royal Priesthood an holie nation à peculiar people that ye should shew-forth the virtues of him that hath called you out of darknes into his meruelous light By these and the like sentences the Papistes doe wel gather the worthines of the people of the newe Testament but for al that their conclusion that therefore they ought to be massing Priestes to offer sacrifice for the quick dead is naught For Peter in this place speaketh not vnto bald Priestes but vnto y e whole people of God vnto men women maides old-men yong-mē infants to al which he giueth y e honorable title of priestes as they who are in y e priesthood to offer spiritual sacrifices acceptable to God through Iesus Christ. If therfore al Christians be priestes to offer acceptable sacrifices to God surelie the priesthoode common to al Christians is one and the priesthoode of papistes is another the which is committed onelie to shauelinges to offer acceptable sacrifices to God without the commaundement of God yea contrarie to the manifest scriptures Therefore when the Papistes do reason thus The excellencie of the people of the newe testament is farre greater than of the people of the olde Testament Ergo It is required that Christians also haue their sacrifices and those greater than were in times passed otherwise they were of baser condition than either the prophane people haue beene or the Iewes vnder the lawe I graunt the dignitie is verie ample I graunt also that the sacrifices are greater but that the masse is the sacrifice of Christians through the prerogatiue of worthines it can not bee proued Seeing nowe wee haue both shewed by strong reasons the vanitie and prophanes of the Popish masse and declared the lightnes of the bucklers which they obiect vnto vs it remaineth that wee shunne their impietie euen as the serpent himselfe who was the author to our first parentes that they should tempt GOD by correcting his commaundement For to tempt God is nothing else thā by dispising his word ordinance vocation to seeke another thing through trust of our owne wisedome which better pleaseth vs which thing the Papistes haue done by inuēting à masse for the quick and deade whereby they thinke both to confirme their kingdom and to encrease the honor of their sacrificing priestes CHAP. 25. 1. Of thinges indifferent NOwe brieflie as we promised let vs saie somewhat touching those thinges which maie be counted indifferent For al thinges that are obserued in the papacie are not generalie wicked so that euerie whit shoulde be auoided Morning and Euening praiers instituted as they cal it for the time doe consist of Psalmes and lessons taken out of the sacred scriptures
separated from sinners that is righteous Otherwise he had bin vnmeete for such an office For thus saith God The seede of the woman shal bruise the serpents head that is the whole consent of the Scripture approuing the same The eternal sonne of God shal take-vnto him selfe the humane nature that God and man maie be one person à mediator or à priest betweene God men who taking mans cause vpon him-self shal suffer the punishment due to mankind reconcile men to God his own righteousnes being imputed to them which made Augustine to saie A more conuenient māner to heale our miserie there was none than by the passion of Christ. For be as the same August saith made our sinnes his own sinnes that he might make his righteousnes to be ours Therfore y e conditiō of y e Priest reconciling vs to God by his own merit was to be of two kinds One of natures y e other of quality The cōditiō of natures y t this our Priest should be both God man in one person otherwise he could not be à mediator For as to the father by his eternal diuinitie so ought he to be conioined to vs by the societie of humane nature The Sonne of God therefore as Ambrose doth saie taking our flesh vpon him became man that the man Iesus Christ might be the Mediator betweene God and man It was behoueful therefore that the Mediator should consist of both natures that he might reconcile both Of the diuine that he might talke with God and appeare before him of y e humane that he might both be a debtor also haue to offer vp to God Whence in the Epistle vnto the Hebrues it is thus written He tooke flesh blood that he might destroie through death him that had power of death that is the diuel and that he might deliuer all them which for feare of death were all their life time subiect to bondage Againe In all thinges it became him to be made like vnto his brethren that he might be merciful and à faithful high priest in thinges concerning God that he might make reconciliation for the sinnes of the people For in that he suffered and was tempted he is able to succour them that are tempted Hitherto concerning the conditions of the diuine and humane natures of our priest now of the qualitie of the person whereof the same Epistle entreateth on this wise Such an highe priest it became vs to haue which is holie harmelesse vndefiled separat from sinners and made 〈◊〉 than the heauens which needed not dailie as those hie Priestes to offer-vp sacrifice first for his owne sinnes and then for the peoples But of this qualitie we shal haue good occasion to speak more in the explication of the priesthod And that Iesus the sonne of the virgin Marie is the true Messiah yea priest and Mediator both promised and giuen to vs of God we haue aboue declared where we opposed against y e Iewes this inuincible argument He alone without al controuersie of certain truth yea by the confession of al men is the true and onelie Messiah to whome al the prophecies of the Prophetes do point and to whom properlie whatsoeuer by Moses and other holie Prophetes of God hath bin foretolde of the Messiah doth agree But the prophecies of al the Prophets doe point vnto Iesus the sonne of Marie y e virgin to this Iesus alone whatsoeuer by Moses other holie prophetes haue bin foretolde of the Messiah doth agree Therfore none but Iesus the sonne of Marie the virgine is the true and onelie Messiah The minor which is in controuersie we haue alreadie proued aboue where we refuted the vanitie of y e Iewes concerning the Messiah Turne vnto our note vpō 1. ver of this Psalme against the Iewes CHAP. 28. 1. Of the Priesthood of Christ 2. The partes therof 3. Of the Gospel of Christ. THe priesthood of the newe Testament is à ministerie ordained and appointed of God wherein Iesus Christ God and man being confirmed the most hie eternal Priest by the oath of God doth preach and mainteine the Gospel concerning the remission of sinnes and through the eternal spirite offereth himselfe for à propitiatorie sacrifice wherby he both cleanseth sinne and satisfieth the iustice of God for sinners appeaseth Gods displeasure doth merite grace and the holie Ghost for as manie as beleeue on his name and continualie maketh intercession for the Church and is heard so that the yoke of the diuel enimie of mankinde being shaken-of and the image of God lost through sinne beeing repared in vs we maie be sanctified for euermore yea and liue blessedly being conformable to Christ the hie Priest worlds without end This definition is collected both out of y t which we haue spoken of the Priest and also from the consent of the whole Scripture but especialie out of the epistle vnto the Hebrues But euerie part of this definition as theie containe much store of good doctrine comfort so theie doe require à longer discourse The partes of the priesthood of Christe expressed in the definition be three namelie the doctrine of the Gospel Sacrifice and praier or intercession And euerie of these are most perfect effectual so that nothing in them is either wanting or not sufficient for saluation For al the virtue of these partes dependeth vpon the maiestie of Christe in whome neither wisedome nor goodnes nor puritie nor wil nor power is lacking Of these three parts therefore we wil entreate in order The first part is the preaching of the Gospel without which we miserable and blinde sinners can hope for no fauour and grace from God For without this doctrine of the Gospel we bee wrapped in miserable darkenes and through y t greatnes number filthines of our sinnes euen by y e iudgement of our own conscience condemned as so ouer-throwen that we must needes dispaire For both the lawe doth threaten the wrath to such as fulfil not the lawe for this is the iudicial sentence of the lawe Cursed is euerie man that continueth not in al thinges which are written in the booke of the lawe to do them and our owne conscience which is à testimonie of y e iudgemēt to come doth accuse vs before the iudgement seate of God and the miseries of mankinde do witnes that God is iustlie offended and the horrible tyrannie of Satan vpon man together with the tragical chances at al times do proue what à detestable thing sinne is I saie nothing of warres nothing of the signes in heauen in earth and in the sea testifying the rage to speake with the Prophete of Gods displeasure Al these things are but y e beginnings as it were of their miseries which repent not at y e preaching of the Gospel Al which our priest doth heale if we like mad men with the furious and blinded world
doe not refuse his medicine For he from the bosome of the father doth bring the moste comfortable doctrine of the Gospel concerning the remission of sinnes which being pardoned and quite abolished neither hath the lawe in vs any thing which he may condemne nor the diuel nor death ouer vs anie power at al. This doctrine of the Gospel is called the mysterie hid from the wise of this world and is thought of them to be foolishnes But to the miserable and afflicted sinners it is the wisedome of God whom it hath pleased by the foolish preaching of Christ crucified to saue such as beleeue Therfore we must shew in à worde or two what this doctrine of the Gospel is that this part of the priesthoode of Christ maie be the more comfortable vnto vs. Christ in the 24. of Luke proponeth the sūme hereof in these wordes It is behoueful that repentance and remission of sinnes be preached in my Name among al nations Therefore the Gospel is à general preaching of the remissiō of sinnes which theie attaine who repent and that through the Name that is through the merites of Christ. And although this definition as I saie doth contein the sūme of the matter yet the better to conceaue the greatnes of the benefit of Christ our Priest I wil set-downe another more at large The Gospel is an vniuersal preaching of Christ our Priest wherein tidings is brought of deliuerance from the wrath of God from the cursse of the lawe and from euerlasting damnation and remission of sinnes saluation and euerlasting life is proclaimed to al such as beleeue in the sonne for his owne merites according to the promise made in olde time to the fathers that the glorie of God his goodnes maie be commended euermore and besides that such as be deliuered through Christe maie bring forth fruites worthie the Gospel and at the length enioie euerlasting life This definition of the Gospel taken out of sundrie places of the scripture doth teach howe the Gospel in deede is à good and ioieful message without which doubtlesse we should perish in euerlasting miserie The partes of this definition for so much as else where we haue explicated them I wil not anie more stand vpon them in this place The summe of al is this that by nature we are miserable cōdemned slaues but by grace which the Gospel preacheth blessed righteous free and heires of eternal life through Iesus Christ. Christ the sonne of God himselfe brought this doctrine out of the bosome of the Father and proposed the same to our first parentes after their miserable fal into the snares of the diuel For thus he saith The seede of the woman shal bruise the head of the serpent This he sounded by the ministerie of Noah before the floud For Peter doth affirme that Christe by the spirite went preached vnto the spirites that are in prison because of their froward rebellion against y e spirite of Christ preaching to them This afterward he vttered by the Prophets as the same Peter doth witnesse This after his incarnation he preached also three yeares and an halfe This he commanded to be blowen abroade by his Apostles into al the worlde which also he confirmed afterward with manifolde signes By his doctrine as he hath alwaies preserued so doth he preserue and euen vntil the end of the world wil preserue the Churche against the gates of hel he wil blesse it and giue the holie spirite and euerlasting life to as manie as beleeue this doctrine But on the other side horrible damnation hangeth-ouer their heads who giue no credite to this doctrine so confirmed both with signes and with wonders and with manifolde virtues and by the holie Ghoste For as it is in the Epistle vnto the Hebrues if the worde spoken by Angels was stedfast and euerie transgression and disobedience receaued à iust recompence of reward howe shal we escape if we neglect so great saluation Let vs therefore as the same Epistle warneth take heede that we let it not slip CHAP. 29. 1. Of sacrifice the second part of Christ his priest-hoode THe second part of Christ his priesthod is to offer sacrifice Which sacrifice of Christ is takē somtime generalie somtime specialie When it is taken generalie it comprehendeth al whatsoeuer Christe our Priest hath either done or offered to the father for our welfare As al his workes are perfect odedience to the lawe voluntarie death and passion and continual intercession with the Father That obedience towarde the lawe is à certaine parte of his sacrifice it is aparent because therebie he maketh vs righteous before God Of his passion and death the Epistle vnto the Hebrues doth entreate when it affirmeth that Christe offered himselfe for our sinnes and by his blood purged our consciences His intercession and praiers in the 5. vnto the Hebrues are called oblations For thus it is written In the daies of his flesh he did offer-vp praiers and supplications with strong crieing and teares vnto him that was able to saue him from death For these three to wit his perfect obedience of the lawe his passion and his intercession mutualie by à certaine order as effectes of their causes doe depend each of other contrariwise For in that he was holie pure yea moste perfectlie righteous according to the lawe his voluntarie obedience in the crosse was of power to purge al the sinnes of men because he was obedient to the father euen vnto the death of y e crosse his praiers doe preuaile for the Church euerlasting lie who therfore is the onelie intercessor because he and none beside gaue himselfe a ransome for al men as Paul doth testifie This consecution or gathering together of Christ his merites doth notablie appeare in our sanctification For by the merite of his death he doth so purge vs from sinne that if so be we beleeue we doe appeare no more guiltie in the sight of the father as Isaiah fore-tolde of him in his 53. Chapter Surelie he hath borne our infirmities carried our sorrowes Againe He was wounded for our transgressions he was broken for our iniquities By the merite of his obedience to the lawe he doth cloth vs that we maie appeare righteous before God not through our owne but throgh his righteousnes imputed vnto vs. For so doth Paule saie vnto the Romanes Chapter 5. As by one mans disobedience manie were made sinners so by the obedience of one shal manie also be made righteous Both which merites to wit of his passion and obedience to the lawe Paul comprehendeth ththese words Christ was made vnder the law that he might redeeme them which were vnder the law For whereas there is à double sentence of the lawe one of malediction and of death for not fulfilling the lawe whereinto we doe runne through sinne another of blessing that is
man formed after the image of God from so great good vnto such euil from life vnto death from à friende to an enimie vnto à traitor from à sauiour vnto damnation from saluation brieflie frō God the fountain of al goodnes righteousnes life saluation happines and honor vnto the diuel the auctor of al wickednesse vnrighteousnesse death damnation and perpetuall infamie But this euil which indeede is manifolde the blinded man perceaueth not And although sometime as it were through à casement it beholdeth à certaine shadowe thereof yet by and by it forgettes the same as he who hath seene his face in à glasse Which thing doubtlesse is greatlie to bee lamented For the first steepe vnto health as they saie is to knowe the sickenesse For the knowledg of the disease stirreth such as loue their health to seeke à Phisition Let vs therefore as the skilfull Phisitions doe in healing diseases seeke-out the causes of so great euill that knowing them both a Physition maie bee sought and remedie maie be applied to heale the same Wee then wil search-out the causes of mans vsual ingratitude and contrariwise oppose medicines for this common euil that so by comparing them together the contrarie causes of contrarie effectes maie the better both bee knowen and discerned Paul writing vnto the Ephesians doeth recite sixe causes aswell of this euil as of all other wickednesse raigning in the world which in order wee wil declare The first cause is that which he calleth the fleshe that is the wickednes of the corrupted nature in men after the fal of Adam This wickednes is like à filthie fountain from which pestilent vapors doe issue whereby all the cogitations al the counsels and actions of man are infected and corrupted as it were with deadlie poison And although this fountaine can not wholie bee stopped but oftentimes it wil breake out yet the course thereof as much as maie be is to be repressed which is done after thiswise The Gospel of Christ must be harkened vnto which when we beleeue we are endued with the holie Ghost which is à newe spring in the heart of man from whence floweth pure water springing vnto euerlasting life For frō this new foūtan wherby y e course of y e filthie spring which we haue throgh y e corruptiō of nature is stopped do issue godlie cogitations counsels and works like riuers frō an euerlasting fountane The seconde cause of this euil ingratitude is the lust of the fleshe that whereby the flesh or original sinne doth work to bring out most abhominable fruite The force of this concupiscence al mortal men doe feele in thēselues though diuerslie And it is as à litle riuer slowing from the fountaine and infecting whatsoeuer it meeteth with y e horrible stinch it hath Against this the lust of the spirite is opposed the which like à pleasant riuer floweth from the holie Ghost wherewith such as haue turned from their sinnes are endued the which maketh the cogitations and actions to spring at it were and to prosper But concerning the workes of the lust of the flesh and the fruite of the lust of the spirit reade the 5. chapter vnto the Galathians The thirde cause of ingratitude and of other sinns is the cogitation of the flesh to wit when y e cogatatiō raised-vp by concupiscence enterpriseth to reason and to dispute of those thinges which concupiscence doeth offer as gratefull and pleasant to the fleshe This Paul to the Romanes calleth the Wisedome of the flesh and enimitie against God For seeing it swarueth not from her beginning that is from the fleshe and the lust thereof it cannot sauour those things which are of God To this the wisedome of the spirite is opposed which the Apostle vnto the Romanes nameth The wisedome of the spirite This wisedome of the spirite when it taketh the ground of her reasoning from her fountane as from à beginning it cannot by reasoning conclude any other thing but that which is of the spirit God whome alwaies it beholdeth The fourth cause of our ingratitude and disobedience towarde God is The wil of the fleshe and of the minde As Paul saith This laboreth to attaine enioie that which y e wisedome of the flesh persuaded vnto as delectable For in this will there is election and lust whose end is the vse of the thing desired And although the will of reason doe sometime reclame the reasoning of the fleshe yet for the most parte by the violence of the fleshe it is borne-awaie euen as à shippe is violentlie carried-awaie by contrarie windes striue the marriner neuer so much For this will of the fleshe the Philosophers yea and Paul too calleth Selfe-loue which is à blind vndiscrete sauage loue of the bodie hurteful both to him that hath it and to others which Socrates not knowing the fountane of euil calleth the heade and the spring of al wickednesse Because it taketh awaie mutual charitie whereof all mischiefe ariseth among men while through the instinct hereof they seeke after wealth auctoritie preferment and pleasure wherein they doe place the soueraigne felicitie of man Against this wil of the fleshe and of the minde is opposed the will of the spirite the fourth cause of good workes and commaundeth such thinges as bee contrarie to the flesh and her will Which wil of the spirite maie bee called also Selfe-loue but yet à right cōmendable loue such as foloweth not the sense of the fleshe but the iudgement of the spirite This right and commendable Selfe-loue driueth à man to endeuour to labor and with earnest praiers to craue to beg that y e most excellent part of vs which is the minde maie be endued with true godlinesse and virtue and that to this ende that it maie bee ioined to God the soueraigne good in whom onelie the true felicitie of man doth consist This difference betweene this double Selfe-loue our Sauiour doth teach when hee saith He that hateth his life yeelding nothing therevnto in these casual and transitorie things he doth as hee shoulde loue it desireth to be saued but he y t loueth by yeelding he hateth it seketh y e destructiō of his soule As there is thē a doble self loue so there is à double selfe hatred One according to the right iudgement of the minde whereby we auoide the enticements of the flesh withdrawing vs from God the other of the foolishnesse of the fleshe whereby we despise the thinges concerning vertue goodlines and honestie This is à prophane and hurtful the other is holie and à necessarie hatred The fifth cause of mans vnthankefulnesse to God is the peruerse dealing of the world the infinite offences and the innumerable examples of all manner wickednesse This euil custome of the worlde is the fodder of all iniquitie naughtinesse and peruersitie whereby manie euen of such as purposed to feare God
are carried-awaie so that they become wilde oftentimes and spurne against GOD. Hereof it is that we see in all states such contempte of the Gospell which reprooueth this darkenesse Hereof spring the detestable behauiour of parentes the il bringing-vp of children For while men doe looke-vppon the multitude auctoritie and power of such as sinne they excuse themselues by example as they did who dispising the spirite of Christ in Noah at the length suffered due punishment in the floude This wickednesse doeth deserue that men shoulde bee punishod with à reprobate minde as Paule saith GOD deliuered them vp into à reprobate minde according to the threatening of the lawe The LORDE shall smite thee with madnes and with blindnes with astonieng of hart For such as are forsakē of God for their custome of sinning are by little and little so berest of their wits blinded and strucken with astonishment of heart that they become without feeling and giue themselues to wantonnesse not vse Paul his wordes calling vertue dishonestie good euil wholesome thinges hurtfull and iudge cleane amisse than which no paine can bee imagined more grieuous When therefore we beholde the most part of mankinde to rushe headlong as it were into al manner wickednesse let vs call into minde the greatnesse of Gods displeasure who by his moste righteous iudgement permitteth that mans rebellion bee punished with madnesse Of which madnes Paul writeth when hee saith Because they receiued not the loue of the trueth that they might bee saued God sent them strong delusion that theie shoulde beleeue lies But most horrible is it that this punishment shoulde sticke in the posteritie according to the saying of Salomon He that rewardeth euil for good euil shal not depart from his house Therefore when wee see men to bee delighted in the filthines of sinne let vs auoide y e examples of iniquitie against thē let vs set the obedience of y e chast spirits the examples of the sancts who deemed nothing either more pleasant or more auncient or better then faith and obedience whereby we are ioined to God And let euerie man take heede that he be not taken with the deceitful counsels of the flesh For there be which doe purpose but most foolishlie before their death to repent not considering how by too much vsing to sinne that sinne becommeth euen à nature as it were For as Augustine doth saie while custome is not resesied it becommeth necessitie And the Poet When à sickenes hath taken roote If thou take Phisicke it wil not boote The sixt cause of mans disobedience and of all wickednes raigning in the worlde is the Prince of this aer as the Apostle saith euen the diuel himselfe He is present to all those causes aboue recited as à chiefe capitane For hee insinuateth himselfe to the corrupted nature and stirreth vp the concupiscence by obiectes poisons and confirmeth the cogitations of the flesh and moueth the will by wonderful slights snares encreaseth the wicked manners of men to spread abroad his kingdome the farder and to abolish the kingdome of Christ by little and little Againste this prince of the aër is opposed the prince of the Church euen the Lorde of hostes who is hier than the heauens from whome are the causes of godlie actions aboue recited For he doeth giue the holie Ghost cherishe the lust of the spirite strengthen good cogitations keepe the wil and proposeth the examples of holie men but chieflie his owne example to be imitated of vs. Or in fewer wordes A liuelie faith in Iesus Christ is the general remedie againste all the wickednesse and peruersitie of y e world For this is the victorie that ouercōmeth the world euen our faith For by this Christ the conqueror of darkenes is possessed by this à new spirit whereby we resist y e flesh is obteined by this the whole bodie of sinne is killed and mortified and by this in al troubles wee doe flie vnto the name of the Lorde that is vnto praier the safest sanctuarie the righteous runneth vnto it and is exalted CHAP. 37. 1. Of Christ his intercession for vs 2. And of diuerse notable thinges to be considered in the same THE thide and last parte of Christ his Priesthood is his intercession for y e whole Church and for each particular member of the same For as Christe alone by the sentence of the law is perfectlie righteous and alone hath giuen himselfe à ransome for the redemption of all So hee and none beside is the mediator of intercession inasmuch as intercession dependeth vppon the merite of righteousnes and of the price giuen for à redemption And therefore Paul doeth saie There is one mediator betweene God and man euen the man Christ Iesus who gaue himselfe à ransome for all men Vppon this place Theodoret writeth thus There is one peace maker who hath ioined those thinges which were contrarie and distant Hee called Christe à man because hee called him an intercessor for man was made intercessor And as hee that woulde reconcile two ioining their handes together doth put himselfe betweene and taking one by the right hande and the other by the lefte doeth ioine them together So Christe when hee had vnited the diuine nature to the humane did procure such à friendeshippe as can neither bee violated nor broken And Paule vnto the Romanes doeth saie Who shall condemne It is Christe which is deade yea or rather which is risen againe who is also at the right hande of GOD and maketh request for vs. Heere the Apostle against condemnation setteth the intercession of Christ sitting at the right hand of the father and making intercession for the Church and for euerie member thereof And vnto the Hebrewes it is thus written of him This man because he endureth euer hath an euerlasting Priesthood Wherefore hee is able also perfectlie to saue them that come vnto God by him seing he euer liueth to make intercession for thē As therefore the force of y e obedience of y e law in christ y e price of his passion is of infinit valor merit so his intercessiō is most effectual and pretious So that it can not bee but his praier on our behalfe for whome hee maketh intercession must bee hearde And for them principalie he maketh intercessiō who are made his members through faith Notwithstanding the difference is herein because when hee was in this worlde hee was à fulfiller of the law And with one oblation once made hath hee consecrated for euer them that are sanctified But as yet hee maketh intercession for vs with his father as the eternal priest of the Church For so saith Iohn If anie man sinne wee haue an aduocate with the father Iesus Christ the iust Wherefore Christ maketh intercession both now and alwaie for y e Church whose intercession dependeth vppon the merite of his righteousnes and the
in their hearts and wil be their God thei shalbe my people And thei shal teach no more euerie man his neighbor and euerie man his brother saieng Knowe the Lord for theie shal al knowe me from the least of them vnto the greatest of them saith the Lord for I wil forgiue their iniquitie and wil remember their sinnes no more Here the Prophete in plaine wordes maketh mentiō of a double couenant an old and a newe So Paul vnto the Galathians saith y t Agar the bond woman did signifie mount Sina and Sara the free woman was à figure of the celestial Ierusalem and he addeth by those two the two Testaments were signified One gendering vnto bondage and the other vnto freedome As therefore the olde Testament to Agar gendering vnto bondage So the newe Testament is compared to Sara gendering vnto freedome By which places we doe see howe there be two Testamentes and those greatlie differing Of which the old Testamēt was à mutual obligation betweene God and the Israelites God for his part promising the land of Canaan the Israelites for their partes binding them selues to obeie him according to the lawe of Moses whereof as the bloud of the lambe where-withal the people was besprinkled was the external signe so the final end was that among that certaine people the memorie of the promise of grace might be kept vntil the comming of the Messiah who was to be borne of that people But the ende of the newe Testament greatlie differed therefrom as both we haue shewed and the words of the Prophet doe most euidentlie declare of which let vs more deepelie consider And that we may the better vnderstand the words of the Prophet we must note that there is à triple time of the newe Testament to wit when it was promised when it was represented and when it is fullie performed The time of the couenant promised continued from the first promise concerning the seede of the woman vntil Christe came into the world and was hanged vpon the crosse by whose bloud this newe couenant is confirmed by whose virtue as manie as haue beleeued the promise are salued as were the Patriarches Prophets Kings and manie moe Neither do the words of the Apostle let this thing saieng The Testament is of no force so long as he that made it is aliue For the testator euen Christ in Gods heauenlie decree died euen since the promise was first made Hence it is in the Reuelation The lambe was slaine from the beginning of the world And therfore by the virtue of Christ his death and passion both Adam and Habel and Seth and al beleeuers before Christ did come in the flesh were salued The Prophet Ieremiah speaketh not of this time of the Testament promised The time of the couenant exhibited was the time when our Sauiour Christ died and suffered which time continueth euen vntill the end of the world into this time we are fallen who beleeue on the Messiah come as the Fathers did on the Messiah promised although as touching the knowledge of the Messiah à more cleare light hath shined vpon vs than did vpon them For as the shadowe and à goodlie image doe differ So the cleare knowledge which we haue of Christe since he shewed himselfe doth much differ frō the shadowe of the old people Notwithstanding to both peoples it is verie profitable The time of the Testament fulfilled shal be after the resurrection of y e dead when euerlastinglie we shal enioie y e fruit of this wonderful couenant For we shal behold not y e shadow nor the image but the verie thing it selfe namelie redemptiō and saluation through Christe The Prophet Ieremiah then speaketh of this double time to wit of the time when the couenant was exhibited in this life and shal al in al be fulfilled in the life to come Nowe let vs see the words of the Prophet I wil put my lawe saith he in their inward partes and write it in their hearts What lawe I beseech you is this What manner of writing This word Lawe in the Hebrue tong is taken generalie for euerie doctrine And therefore an apt signification is to be giuen to euerie place according vnto the circumstance of the place Zacharias father of Iohn Baptist therefore doeth helpe vs herein when he saith of his sonne And thou babe shalt be called the Prophet of the most High for thou shalt go before the face of the Lorde to prepare his waies To giue knowledge of saluation vnto his people by the remission of their sinnes through the tender mercie of our GOD. The Prophete meaneth out of al doubt the knowledge of saluation and the remission of sinnes through the bloud of Christe For so he saith Al shal knowe me And that this must be vnderstoode of the knowledge of Gods heauenlie wil he plainelie doeth shewe in the wordes immediatelie ensuing For I wil saith GOD forgiue their iniquitie and wil remember their sinnes no more Thus we knowe what lawe the Prophet meaneth in this place But what manner of writing doeth he vnderstand Surelie this writing is neither an idle nor an hurtful knowledge but it is a knowledge with a liuelie faith in the heart whereby we be persuaded and feele in our mindes that God is merciful to vs and hath pardoned our sinns for the merits of Christ the Priest and whereby motions of the spirit agreeable to the lawe of God be raised-vp within vs. Of which effect the Apostle calleth it the spirit and so obedience of the lawe is wrought in man This faith and this liuelie sense in the hearts of the faithful is the writing of the law by the finger of God that is by the holie spirit at the preaching of the Gospel For as the tables of stone did signifie the extreme hardnes of mans hart whereof the hart of man not regenerate is named stonie So the writing of the heart doth signifie an heart softened by the power of the holie spirite at the preaching of the Gospel that in the same as in a newe table the grace of the Gospel yea and the lawe it selfe which ought to be à perpetuall rule for the godlie to leade their life by maie be engrauen whereof it is called à fleshie heart And therefore the Lorde by the Prophet doth saie I wil take awaie the stonie heart out of your bodie and I wil giue you an heart of flesh But here some maie iustlie demaund whether there be anie difference betweene the newe Testament and the Gospel For by that we haue spoken it maie seeme that theie be one and the same thing Vnto this question we are thus to aunswere The newe Testament and the Gospel as touching the substance it selfe and the subiect are al one but in à consideration they differ For substance and for subiect they are one because both are a preaching of Christ and howe to attaine eternal life through
the righteousnes thereof 4. Of the sacraments how manie theie are and what theie signifie THe sacrifice of Christ is applied both by the worde by faith and by the sacrament but diuerslie For by the word which is written in the heart by the holie spirite it is offered as by the hand of God By faith beeing conceaued of the word through the holie spirite it is receaued as by the hand of man And by the Sacraments as by the seale of God it is signed For he that beleeueth the preaching of the Gospel wherbie the benefite of Christ his sacrifice is offered by faith which is à worke not of nature but of grace in man he receaueth Christe wholie together with his benefites which benefites are sealed by the sacramentes as that holie Apostle Paule doeth teach Wherebie it appeareth how needeful the ministerie of the worde is as that which is ordained from heauen to offer this incomparable treasure to vs this is it which the Lorde saith Preach the Gospel to euerie creature Againe Teach al nations This ministerie the Apostles deliâ—ered by the handes as it were to posteritie and from them it is come vnto vs and shall not be abolished while this worlde shal endure although Satan with greate rage do persecute such as syncerelie do sound-out the Gospel And therefore it is our partes if we loue our saluation to heare to vnderstand to loue the worde of God to meditate ther-vpon al our life long yea and to beleeue the same and to liue thereafter that at the length we maie come vnto the desired end of happinesse For Dauid in the beginning of his Psalmes sange not in vaâ—e when he sange on this wise Blessed is the man who doeth meditate in the lawe that is in the doctrine of the Lorde daie and night But wherefore is he blessed Because the meditation of the worde worketh two thinges First that thou neither listen vnto the counsels of the wicked nor stand in the waie of sinners nor sit in the seate of the scorneful Secondlie that thou become like à tree planted by the riuers of waters that wil bring forth her fruite in due season vntil thou attaine vnto verie happines it selfe And therefore it is added in another Psalme Blessed are al that trust in him But on the other side where this worde of the Lord is neither loued nor hearkened vnto nor thought-vpon nor beleeued nor done man by litle and litle is wrapped in the counsels of the wicked carried violentlie into the waie of the sinners and at length blasphemeth God and al religion and becommeth à plaine epicure so that at length he feareth not in his hart to saie There is no God although the lieng toung saie otherwise And so he proueth like à tree planted in moste horrible filthinesse and diuelish mud to bring forth fruite meete for death damnation according as it is written in à certaine Psalme Theie be corrupted and abhominable in their waies And that deseruedlie For y e contempt of this word wherbie Christ himselfe doth offer himselfe vnto vs doth highlie offend God yea and bringeth vpon the contemners themselues and vpon their posteritie too blindenes or a reprobate minde al maner wickednes and filthinesse as Paule in his first Chapter vnto the Romans teacheth at large And in another Chapter the same Apostle doth saie Because theie receiued not the loue of the truth and therefore God shal send them strong delusion that there should beleeue lies And the euent in manie nations where Christ himselfe and the Apostles haue preached doth aunswere to this prophesie of Paul touching the punishment of such as contemne the worde of God Neither be the Turkish warres anie thing els but verie tokens of Gods displeasure for the contempt of his worde And therefore let vs be more circumspect by the harmes of other men and esteemâ— we greatlie the benefite of God who hath deliuered to vs his pure worde wherebie he doeth offer this infinite grace and benefite of the sacrifice of his sonne by whose merite we be deliuered from the power of sinne and death and endued with eternal righteousnesse and glorie Secondlie in the application of the sacrifice of Christ it is required that euerie one of yeeres doe beleeue For as the worde doth offer So faith which commeth by hearing of the worde doth receaue Christe wholie with al his merites and beleeueth that al sinnes be forgiuen for the sacrifice sake of the Sonne of God And therefore in the Christian Creede it is saide I beleeue the forgiuenes of sinnes that is I doe knowe and am firmelie persuaded that God according to his promise wil receaue me into fauour because of the sacrifice obedience of his Sonne and wil not impute my sinnes to me anie-more but vtterlie blot and forgiue yea and remember them no more For faith is not a wauering opinion but à certaine knowledge of the free promise and à firme confidence that sinnes be forgiuen for Christ his sake This faith as touching the certaintie thereof dependeth both vpon euident testimonies of the Scriptures vpon parables and vpon approued examples but as touching confidence it resteth onelie vpon the merite of Christ. Paul after Dauid saith Blessed are theie whose iniquities are forgiuen and whose sinnes are couered Blessed is the man to whome the Lord imputeth no sinne And Christ doth saie Sonne be of good comforte thie sinnes are forgiuen thee And to the ruler of the Synagogue the Lorde saith Onelie beleeue And to the woman which had an issue of bloud Thie faith hath made thee whole Among manie parables that is notable which is in the 18. chapter of Matthewe of him which did owe tenne thousand talentes and hauing not wherewith to discharge he was of meere grace forgiuen the debt Hitherto belongeth also the parable of the two debters and of the prodigal sonne Among examples the most excellent is of the Theefe whose sinnes were forgiuen him without anie merites either going-before or comming-afterward I omit Dauid Manasses Peter Paul Magdalene and others With this faith of the remission of sinnes two thinges are continualie ioined which although theie differ from the faith of the remission of sinnes yet can theie be separated at no time And theie are to speake with the Apostle Grace and Gifte of which I wil speake more distinctlie that we maie the better consider what à great blessing faith of the free remission of sinnes is Grace in this place is the verie iustification of à beleeuing man and from the cause is so caled For Paul in the 5. Chapter vnto the Romanes doeth saie so where he compareth sinne and grace together The iudgement came of one offence vnto condemnation but the grace of manie offences vnto iustification And As by the offence of one the fault came on al men to condemnation So by the
euerlasting wrath and malediction for our sinnes This power of the worde of God Ieremiah the Prophete sheweth by à double comparison in these words Is not my worde like à fire saith the Lord and like an hammar that breaketh the stone Moreouer this contrition of the heart and this humiliation is then an holie sacrifice to the honour of God when through faith it is separated from worldelie sorrowe such as Cains Achitophels and Iudas was and when by the same faith it is laide vpon the altar Christ by whose merite it is sanctified and accepted as we see in Dauid For he in the middest of al his vexations of minde ranne vnto the mercie of God and beleeued howe his sinne was pardoned through the sacrifice of Christ. This kinde of sacrifice proposeth plentiful store of comforte before the eies of miserable sinners which are griued with the heauie burthen of their sinnes For when it telleth the sinner that à contrite and à sorrowful heart is in the nostrils of God as à sacrifice of sweete incense it euidentlie sheweth both that our repentance pleaseth God and that GOD earnestlie requireth the same and that he wil also receiue such as vnfeinedlie repent into fauour againe Let vs therefore beware that with Caine we saie not Mine inquitie is greater then Gods mercie but with Augustine rather Thou liest Caine for greater is Gods mercie then the iniquitie of al sinners And therefore let vs offer vnto God the sacrifice of à contrite and broken hearte contrite with the hammer of the Lawe broken vnder the mightie hande of GOD and let vs beleeue that God for his Christs sake doth trulie pardon such as by true repentance forsake their sinnes Let the sixt kinde of sacrifice be obedience in the crosse and in euerie outward affliction This obedience is likewise adorned with the name of sacrifice that we may knowe how God liketh verie wel thereof For as the obedience of Christ in the crosse was à grateful sacrifice to God so our obedience in al troubles pleaseth God not for it selfe but in respect of faith whereby it is seuered from the punishments of the vngodly is laide vpon the altar Christ through touching of whom it is sanctified and accepted of God So Iob separateth his affliction through faith from the afflictions of the wicked worlde and presenteth it before God and burneth it vpon the altar Christ while he dependeth vpon the merit Christ which he testifieth he did in these wordes I am sure that my Redeemer liueth which were the wordes of Faith whereby Iobs obedience vâ—der the crosse was seasoned as with salte The seuenth sacrifice of Christians maie be of righteousnesse according to that Offer the sacrifice of righteousnesse By righteousnesse I vnderstande both generall and particular righteousnesse whereby the publike welfare is sought The Lord preferreth mercie before the sacrifices of the olde law when he saith I desired mercie and not sacrifice And in the Epistle vnto the Hebrues To doe good and to distribute forget not for with such sacrifices God is pleased Vnder this kind the chastitie of Ioseph is comprehended For Ioseph his chastitie thorough faith differeth from the chastitie of Zenocrates and through the same he bringeth it before GOD and seasoned with the salt of faith he putteth it vpon the altar Christe whereby it is both sanctified and accepted of God and adorned with great rewards The sacrifice of each mans calling occupieth the eight place For when the lawfull calling of euerie man is zealouslie exercised through faith vnto the glorie of GOD and profite of mankinde it is à piece of iustice which God vouchsafeth the name of sacrifice Scipio fighteth for his countrie and also Dauid fighteth for his countrie but Dauids wars enioined him of God differ from the warres of Scipio and for the Messiahs sake promised he beleeueth his warlike paines are grateful and acceptable to God Beside the aboue numbred kindes of sacrifices which are common to al Christians of what state or degree soeuer they be there is one more peculiar to the Ministers of the Gospel Whereof Paule speaketh after this manner Grace is giuen me of God that I should be the minister of Iesus Christe toward the Gentiles ministring the Gospel of God that the offering vp of the Gentiles might be acceptable being sanctified by the holie Ghost Here Paul alluding vnto the mysteries which were ministred by the Leuitical Priestes saith he doth minister the Gospel of God that is doth make him selfe à Priest in the ministerie of the Gospel while he bringeth the hearers of the Gospel from the wickednes of the worlde maketh them to obeie the wil of God laieth them vpon the altar Christ by whose blood theie be purified by whose obedience iustified and by whose spirit theie are sanctified that their sacrifice maie be acceptable to God through Iesus Christ. Nowe seeing the like reason is of al the ministers of the Gospel and the same ende namelie to bring men vnto Christ hauing renounced the vngodlinesâ— of the world that through the holie spirit theie maie be sanctified to the ende their oblation maie be holie and accepted of God through Christ it is manifest that theie maie fitlie be called Priestes by which title both theie themselues are put in minde of the dignitie of their ministerie of the efficacie of the word and of the courage of minde constancie that is required in so greate à place and the hearers to receaue much comfort while theie perceaue that their obedience toward the Gospel is set forth with the title of sacrifice Wherebie we maie vnderstand howe grateful the conuersion of sinners is before God As often therefore as the ministers of the Gospel through sound doctrine either do conuert Infidels vnto Christ or reuoke such as goe astraie or lift vp those which were fallen or coÌ„uince y e obstinate or finalie awake such as are secure and sluggish theie do the office of gods priestes and maie rightlie be caled the priests of God Who as the Leuitical priestes vnder one hie priest so theie vnder one Christ the onlie propiciatorie sacrifice doe solemnize the holie mysteries teaching the Gospel of Christ. But then not afore deserue theie this honorable title when both by sound doctrine and holie conuersatioÌ„ theie set vpon the kingdome of Sathan and builde vp of the temple of God For it belongeth vnto the ministers of God not onelie by words to teach but also by good workes to giue light vnto others that therbie namelie through synceritie of doctrine and innocencie of life as it were by two torches they maie conduct meÌ„ out of y e kingdome of darknes into y e kingdome of light So that theie are as to teach the trueth of the gospel by words so to expresse the same by their liues that outwarlie men maie behold that with their eies in example which by voice is vttered for the edification of their minds For
spiritual but I am carnal soulde vnder sinne By which saieng he doth signifie that the carnal man as carnall can not yeelde spirituall obedience to the Lawe He calleth him carnal which in another place he calleth à natural man who hath not the spirite as Iude doth interpret the same that is which is not borne anewe by the holie Ghost Thirdlie the Law it selfe requireth à perfect pure and constant loue both of GOD and our neighbour which loue vndoubtedlie is not an external and outward worke but an inwarde and spiritual exacting the puritie of affections which are not to be founde in men that are not regenerated Last of al the interpretation of Christ which he himselfe opposeth against the Pharisees doth sufficientlie confute this dreame of the Papistes Moreouer hauing thus laide open the errors of Pelagius and of the Papistes I wil gather foure demonstrations out of Paul wherewith I wil confirme the minor of our demonstration which is that no mortal man can yeelde no perfect obedience to the lawe of God The first is taken from the common corruption of mans nature For al men from their birth are vncleane and guiltie nowe seeing from an vnpure and stinking fountaine there cannot chuse but issue foule and filthie water it cannot be that an vncleane man can yeelde pure and cleane obedience For so saith Salomon Surelie there is no man iust in the earth that doth good and sinneth not And Iob Who can bring à cleane thing out of filthinesse there is not one For al the sorte of vs do proceede from à sinneful masse For the effecte cannot be better than the cause So that this argumēt is strong Theie which are vncleane cannot yeelde pure obedience Al men by nature are vncleane Christ alone excepted who was exempted from the cōmon law of such as are borne Therfore none can yeelde pure obedience to the lawe of God The second is taken from the general experience or punishment of guiltines in al mē Whosoeuer be subiect to death which is the punishment for violating Gods law theie are breakers of God his Lawe otherwise God should be an vniust iudge for punishing the innocent but now Paul confesseth that the iudgement of God is according to trueth But al men are subiect to death as the to punishmēt for violating Gods lawe which thing the miserable experience of al men from time to time doth testifie Therefore al men are breakers of God his lawe How then can theie be righteous by the lawe The thirde is taken from the testimonies of Scripture which are the verie voice of God both in the Psalmes in Moses the Prophets Euangelistes and writinges of the Apostles In Moses it is written The Lorde sawe that the wickednesse of man was greate in the earth and al the imaginations of the thoughtes of his heart were onelie euil continualie Beholde the fountaine of man his righteousnes Iob saith I know verilie that it is so for howe should man compared vnto God be iustified If he woulde dispute with him he could not answeare him one thing of à thousand The same Iob saith againe If I would iustifie my selfe mine owne mouth shal condemne me And in à certaine Psalme Theie haue corrupted and done an abhominable worke there is none that doth good The Lorde looked downe from heauen vpon the children of men to see if there were anie that woulde vnderstand and seeke God Al are gone out of the waie theie are al corrupt there is none that doth good no not one Againe Who can vnderstand his faultes And againe If thou ô Lorde straitlie markest iniquities ô Lord who shal stand Therfore Dauid praieth on this wise Enter not into iudgement with thie seruant for in thie iudgement shal none that liueth be iustified Salomon also Pro. 20. hath these wordes Who can sate I haue made mine heart cleane I am cleane frō my sin And y e Prophet Isai We haue al bin as an vncleane thing al our righteousnes is as filthie cloutes we al do fade like à leafe our iniquities like the winde haue taken vs awaie The preaching of repentance in the Gospel is à witnesse of the guilt of al mankind And the Lord saith That which is borne of the flesh is flesh From y e Epistles of y e Apostles I wil alleage onlie on testimonie out of Paul who vnto the Romanes writeth after this wise We haue alredie proued saith he that al both Iewes and Gentiles are vnder sinne As it is written there is none righteous no not one There is none that vnderstandeth there is none that seeketh God Theie haue al gone out of the waie theie haue beene made altogether vnprofitable there is none that doth good no not one Their throte is an open sepulchre theie haue vsed their tongues to deceite the poison of aspes is vnder their lippes Whose mouth is ful of cursing and bitternes their feete are swifte to shed bloud Destruction and calamitie are in their waies and the waie of peace theie haue not knowne The feare of God is not before their eies Of these such like testimonies our proposition is proued which is that no man perfectlie can fulfil the lawe of God The fourth is taken from the necessitie and ende of the mediator giuen betwene God and men For if man by his natural strength could haue fulfilled the lawe of God he had not needed à mediator For he had beene righteous by the workes of the lawe and had by the couenant of GOD obteined eternal life For it is the couenant of God If à man doe my commaundementes he shal liue in them But nowe seeing man hath neede of à mediator and reconciler doubtlesse he breaketh the lawe and is guiltie vnrighteous and accursed Therefore the scripture which conteineth either the promise or the exhibition of y e Messiah doth accuse mankinde of sinne and sendeth vnto the mediator pacifier and intercessor Hence Paul fetcheth an argumēt in his second chapter vnto the Galathians when he saith If righteousnesse be by the Lawe then Christ died without à cause that is the Sonne of God in mans nature in vaine did humble himselfe euen vnto the death of the crosse if man by the lawe maie be iustified whereas the Sonne of God tooke the nature of man vpon him that he might abolishe sinne bring euerlasting righteousnesse and therein cause vs to be adopted into the sonnes of God Let the Papistes take the lawe in this place for what part it pleaseth them yet the same conclusion must follow For whether righteousnesse be by the lawe moral or by the iudicial or by the ceremonial or by altogether the same absurditie doth follow namelie that Christ died without à cause If he died in vaine he was also borne in vaine al his benefitie are in vaine By these foure inuincible argumentes the iudgement of the Church which
shalbe consumated whē the bodies shal rise againe Both these adoptions haue their glorie For by the adoption begū we haue peace with God which is not onelie the reconcilement of vs with God but also à quiet conscience in Iesu Christ we haue accesse vnto god through our Lord Iesus Christ we haue too à firme trust that God hath à care of vs as his childrē so that al thinges worke-together for the best to vs yea such things as doe seeme most bitter Wherof it is that the saintes euen in the crosse wherebie theie are made like the onelie begotten Sonne of God doe reioice according to the saying of Paul We doe reioice in tribulations knowing that tribulation bringeth foorth patience and patience experience experience hope and hope maketh not ashamed because God loueth vs. Of the adoption hereafter to be consummated Paul speaketh on this wise Euen we doe sigh in our selues waiting for the adoption euen the redemption of our bodies This redemptiō of the bodie in the same chapter somwhat afore the Apostle defineth to be the glorious libertie of the sonnes of God that is the ful glorie wherin the childrē of God being freed frō al euil shal euerlastinglie and blessedlie inioie the most comfortable sight of God Of this longing for glorie the Apostle speaketh when he saith We reioice vnder the hope of the glorie of God Together with this adoption the which at the last iudgement shalbe perfected formal righteousnes wherebie we shalbe like vnto God for euermore is ioined Which righteousnes the Apostle saith we doe waite for when he saith We through the spirit waite for the hope of righteousnes through faith And what māner of righteousnes that shalbe Iohn declareth in these wordes We knowe that when he shal appeare we shalbe like him euen holie righteous chast and blessed for euer and euer Out of the things which hitherto we haue spoken touching the iustification of man by the method of composition this definition maie be framed Man his iustification before God is an absoluing of the beleeuing man from sinne an imputation of Christ his righteousnes and à receiuing of him vnto eternal life freelie for Christ his sake Nowe the more fullie to open this our iustification let vs in order yet verie brieflie beholde the causes The cause therefore preparing is y e preaching of the gospel which maketh vs to acknowledge and to feele our infirmitie iust damnation The which sense Paul doth terme the spirit of feare because at the preaching of the law it is raised vp in men through the holie spirite When Peter in the Acts vpon the day of Pentecost had accused his countreimen the Iewes for violating both tables of the Lord they conceiued in their minde the spirit of feare that is a wonderful dolor and griefe or pricking in their consciences for their sinnes Therfore afterward in their perplexitie doubtfulnes and despairing as it were he biddeth thē to amende their liues and be baptized euery one of them in the name of Iesus Christ which was in deede a preaching of the gospel This conuersion is made through faith which men do conceaue through the holie ghost when they hearken vnto the gospel By this faith Christ wholy who of God is made vnto vs wisedome and righteousnes and sanctification and redemption is conceaued that he that reioyceth doe reioyce in the Lord and praise him euerlastingly And this is that knowledge of saluation hid from the wise and men of vnderstanding of this worlde but reuealed to the Church through the worde of the gospel CHAP. 5. 1 The thirde sorte of testimonies 2 How good workes do iustifie 3. Wherein we and the Papists do differ about good works ALthough the fruite of the righteousnes of faith is neuer to be separated from faith yet with al diligence is it to be distinguished from our iustification For the proper benefit of Christ which we obteine by faith alone is one thing and our due obedience which as the fruite out of the tree springeth from faith through which we be regenerate borne the the sonnes of God is another Wherof it is that by the natural properties that it hath we iudge of a liuely faith euen as by the frute we iudge of the tree Hence it is that in this order of testimonies the worde to iustifie hath an other sense than in the afore mentioned orders it had For in this place to iustifie signifieth to shew and declare a man to be righteous As in the Epistle of Iames man is saide to be iustified by workes because through workes he sheweth and declareth himselfe to be righteous And in the scripturs oftentimes theie are pronounced blessed which giue themselues to good workes not that good workes be causes or do merit happinesse but for that they are true tokens of their cause which is faith or the spirit of faith For so many as are led by the spirit of God they are the sonnes of God And hence it is that the Lord in the gospel after Matthew saith Blessed are the meeke blessed are the merciful blessed are the peacemakers blessed are the patient For these virtues if they be true and not hypocritical showes of virtue do proceede from faith whereby righteousnesse is laid holde on and they be vndoubted markes of the children of God declaring the adoption Therfore this rule is to be helde in memorie when diuers effectes doe depende alike of one and the same cause the consequent doth holde from one effect vnto the other because of their common dependance In Luke it is written of the sinful womā how many sinnes were forgiuen her for she loued much Now because both I meane remission of sinnes and loue depend of faith as of a proper cause the argument is good from loue vnto the remission of sinne because of their common dependance Sophists who thinke that Christ descended from the cause vnto the effect and made loue the cause of remission of sinnes do peruert the meaning of Christ as by the parable which the Lorde bringeth-forth before them it is manifest There was a certaine lender saith he which had twoo debtors the one ought fiue hundred pence and the other fiftie when they bad nothing to pay he forgaue them both Which of them therefore tel me wil loue him most Simon answered and saide I suppose that he to whom be forgaue most Afterwarde he saide to the woman Thy faith hath saued thee goe in peace Doth not the Lord here plainly declare that remission of sinnes doth go before loue and both to wit remission and loue to depende of faith as of their verie cause For many times effectes whereof some doe follow others which notwithstanding shoulde be referred vnto their proper cause to auoyde the confusion of causes and effects be ascribed to one and the same cause Hitherto belongeth the rule of Augustine When saith
For as theie contemne the sentence pronounced against the Pharisees which is Theie worship me in vaine teaching for doctrine mans traditions So theie doe rashlie arrogate to themselues power to make lawes in the Church of God which thing is doubtlesse none other thing than to exalt thēselues aboue God who chalengeth to himselfe alone the authoritie to enact lawes in his owne kingdome But we doe submit our selues to God whose commandements we both doe beleeue and teach also to be the rules of good workes But the commaundementes and traditions of men we do not acknowledg for the seruice of of God but rather with Paul we pronounce them to be the doctrine of diuels For this commaundement of God Walke in my preceptes and not in the preceptes of your fathers we doe preferre before the authoritie of al men whatsoeuer and of Angels Nowe let the godlie reader iudge wether it be more conuenient to yeelde to the Papistes or to vs in the matter or substance of good works For my part I thinke no man is so mad as to obeie men who both can deceiue and maie be deceiued rather than God that cannot erre The second difference is fetcht from the efficient causes The Papistes with the Pelagians doe imagine good workes to proceede from free wil. For theie doe teach that men before regeneration by their pure natural powers can doe good workes which theie doe cal merites of congruitie and by them merite fauour Whose error by euident proofes drawne from the word of God we haue aboue confuted But we with Christ the Prophets and Apostles doe affirme that no good workes as the seruice of God can be wrought before wee be regenerated For Christe doth saie without me ye can doe nothing Moses and the Prophetes doe pronounce the hearte of man naturallie to be wicked Paul he saith I am perswaded that he that hath begunne this good worke in you wil perfourme it vntil the daie of Iesus Christ. And in another place It is God which worketh in you both the wil and the deede These wordes doe plainelie witnesse howe good works doe not proceede frō nature but from grace which thing howe it is done we nowe brieflie wil declare Three thinges therfore vnto the actiō of virtue or à good worke namelie iudgement of minde wil and power be required The iudgement of the minde God by his light that is by his word wherin the holie spirit worketh doth inlighten that we maie both knowe what pleaseth and what displeaseth God à certaine some whereof is proponed in the tenne commaundementes and more at large are opened in the writinges of the Prophets and Apostles And this is it which Dauid saith Thy word is à lanterne vnto my feete Secondlie God maketh the wil of the wicked good while he doth renue the same in the regenerate by his holie spirite The wil as it is à natural facultie hath in it selfe no qualitie at al but is altogether such as y t is which it imbraceth If the thing be good the wil is good but if the thing be euil it is euil And therefore Damascene doth rightlie define it That the wil it selfe is of nature but diuerslie to wil is proper to the person And Chrysostome The wil is ingraffed and bredde in vs by nature and it is also of God And the wil of this or that thing is ours and our iudgement that is not of nature but of the person But nowe when the state of the person doth change the qualitie of y e wil must change also of necessitie But that the person is wicked as that which is led by the sense of the flesh and vnderstandeth not the thinges which are of the spirite of God before regeneration it hath aboue beene declared And therefore there is no doubt but the wil of à person not iustified is euil that is wicked set againste God the slaue to sinne albeit it worketh freelie and not constreinedlie For voluntarilie it chooseth euil for good things This will of man before regeneration would haue God altogether either not to be able or not willing to reuenge or ignorāt altogether of y e wickednes it hath committed And therefore that woulde that he were not à God which so much as in it is would haue him to be either of no power or not righteous or ignorant Cruel and altogether curssed malice is it to desire that the power iustice and wisedome of God should perish But forsomuch as in iustification man is at once both regenerated and made à newe creature in Christ Iesus according to the māner of this newe state the wil of the person taketh à newe qualitie so that the wil which before regeration was euil the slaue of sinne and enimie to God is nowe made good free à friend of God and deliting in his commaundements For the minde being lightened by the worde and the heart through faith being purified the wil commaundeth those thinges which the sound iudgement of the mind doth allow and wherevnto the pure affections doe incline Therefore as the regenerate man is à newe creature so the wil of à newe man is created anewe by the holie Ghost euen as Dauid declareth when he saith Create in me à cleane heart ô God and renne à right spirit within me By the hearte he vnderstandeth both pure affections and also à wil obeying pure affections by à right spirite he meaneth the election of the wil and purpose in that which is good So that it is the worke of God his spirit that the wil is made good where it was euil which being made good it worketh cheerefullie yet through grace and not constrainedlie otherwise wil should not be wil. In the thirde place the iudgement of the minde being reformed by the word and the wil renewed through the holie Ghost the strength also by little little is restored and according to the measure of faith doe grow wherbie we begin to doe somewhat which pleaseth God although in this life we shal neuer be able to satisfie the lawe according to the rigor of his iustice The repairing of this strength is wrought by the virtue of the death burial and resurrection of Christ in the faithful This virtue of Christ is after à sorte depainted in our baptisme as Paul teacheth in his 6. chapter vnto the Romanes Moreouer when the person which is iuste through faith keepeth à good conscience and thinketh continualie of going forwarde his defections are wel taken for he is not vnder the lawe but vnder grace The thirde difference betweene the Papistes and vs about good workes is taken from the manner For theie doe thinke that to be a good worke when that is externallie done that is commaunded For theie require no more vnto the forme of à good work than the action it selfe But wee with Augustine doe pronounce that à worke ought then to be called and thought good when the
and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe
and no man can hurt vs and when thou helpest vs in our labors we doe reape most plentifull fruite Wherefore vouchsafe to be with vs driue-awaie wicked spirits the enimies of thine ordinance let thine holie Angels be our watchmen and gouerne vs euermore with thie blessed spirite that euermore in this life and in the world to come we maie praise thee Amen Amen So be it So be it FINIS THE FIRST TAble comprehending special names of Men Women c. after the order of the Alphabet A Aaron his goate page 254. Abraham page 88. his bosome 101. his faith 418. his seede 309. a paterne of the true Church 107. Absalon 5. Achaâ— 195. Adam 88. Adonibezek 260 Adriel the Angel 87. Aegyptians 191. Aesclapia 192. Aesculapius his feast 192. Alcibiades 260. Amonites 195. Amnon 5. Anabaptistes 173. Antichrist his strength 216. his propertie 512. Antisthenes 381. Apollo 191. 192. his feast 192. his oracle 194. Architas the Tarentine 381 Aristodemus 194. Aristomenes sacrificed meÌ„ 194 Aristotle 382 his opinion concerning true happines confuted 383. Arrius 163. Atheist 98. Augustane confession 96. B Babylon 119. Bacchus his feast 192 men sacrificed thereat 193. Balaam 398. Barcozibaâ— 18. Belisarius 261. Ben-hinnon 195. Brazen-serpent 31. Britans sacrificers of men 194. C Caine 181. Cepio Seruilius 260. Ceres 192. her feastes 192. Christ Christ 10. 89. The Lord of hosts whie 10. When and where borne 21 22. his mother who 22 his kinred 23 worshipped of the wisemen 23 offered-vp in the temple 24 carried into Aegypt 24 à Nazarite 25 figured by Aarons goate 254 by Samson 25 his disputation with Doctors 25 baptized 27 tempted 283 his preaching miracles 28 riding into the temple 29 betraied forsaken of his owne disciples 30 afflicted crucified 31 railed vpon nayled vnto the crosse 33 compared vnto the Paschal Lambe 35 his resurrection 38 his ascension 39 a Prophete a King and a Priest 44 his kingdome 50 a spiritual kingdome 51 his kingdome howe gouerned 42 his palace 52 his people 53 his office 51 60 his resurrection denied of the Iewes 45 his resurrection confirmed by manifolde testimonies 46 his benefites to vs ward 44 crimes laide against him 60 accused for saieng hee was the sonne of God 60 howe the way by doctrine 122 by merite 123 by example 124 the trueth 125 howe the life 126 the head of the Church 149 his Priesthoode 242 his sacrifice diuers 247 his intercession 249. 254 how an intercessor 249 when 301 our only mediator 302 nor a meere man 481 Christians they are Priests 344 and how 344 their works why sacrifices 350. Cimbrians 195. Cornelius 192. Critolaus 381 D Daniel 175. Dauid 146 his punishments 5. Delia 192. Diogenes 193. Diues 101. Doëg a figure of Iudas 30. E Eldad 169. Eleusinia 192. Epicurus 379 449 his opinion concerning true happinesse confuted 380. Erechtheus 194. Eumolphus 193. F Frenchmen 195. Sacrificerof men 195. G Gabriel the Angel 84 89. Gentiles called 39. Gentiles Gods 190. Gentiles holie-daies 193. Gentiles sacrifices 193 The Germans sacrificers of men 195. H Habel 181. Heracles 192. Hercules his feast 192. Herea 192. Hermea Pythea 192. Herod 261. Hortoth 85. I Ierusalem 119 what it signifieth 53. Iewes 16 reiected 43 whie reiected 55. 74 they denie the resurrection of Christ 45 they obiect thinges to Christ 45 60 their altars where and what 177. Iewish sacrifices 177 what 178 instituted of God 178 what they signified 186. Iezebel 260. Iob 146 his troubles 418. Iohn a fore-runner of Christ 27. Ioseph 175. Ioseph Benzara 18. Ioseph tried 418. Ioshua 121. Irençus opinion of traditions 166. Iudas 398 figured by Doeg 30. Iudas the Galilean 18. Iuno her feast 192. Iupiter his feast 192. L Lacedemonians 193. Lazarus 101 à fable of him 99. Luther his inuincible courage 397 why Luther forsooke the Pope 209 M Mahomet 89 his death 81 his fables 84 his lawes 83. Manasses 95. Manes 163. Marroth 85. Mars 193 men sacrificed vnto him 193. Martine Luther his inuincible courage 397. Medad 169. Melchizedek 222. Mercurie 19 his feast 192 〈◊〉 meÌ„ sacrificed therat 195. Mesa 195. Messiah The beleefe of Christians concerning y e Messiah 16 his office 51. 61 his pallace 52 his people 56 against his gouernment 49 against the time of his comming 47. Michael 12. Minerua her feast 192. Moloch the idol 195. Moses 88. 121. Muscouites 16. 195 somewhat inclined vnto religion 96. The Bible translated into the Muscouie toung 96. N Neptune his feast 192. Nestorjus 80. Noah 88. O Origen 160. P Pansia 192. Panathenea 192. Panthea 192. Pelagius 479. Peter 398. Pindarus his opinion concerning happines confuted 382. Pithia 192. Porphâ—rie 182. Posidonia 192. Praxithea 194. Proserpina 192. Protestantes their good workes 513. S Sabellius 163. Samson à figure of Christ 25. Saturne his sacrifices 154. Seraphiel 67. Sergius the Arrian 80. Seruilius 260. Simonides his opinion concerning happinesse confuted 382. Socrates his opinion concerning happinesse confuted 386. Staphilus 173. T Tesmophoria 192. Thamar 5. Turkes 16 their beginning 79 their multiplieng 81 their prophecies 77 their paradise 90 their strength 91 argumentes against the Turkes 92 consolation for the godlie against the Turkes 92. V Venus 191. FINIS The seconde Table containing a viewe of the special pointes comprehended in this Booke A. True Absolution what page 303. Abstinence from wine 84 from swines flesh 86. Adoption 502. Aduersitie what it worketh 338. Affliction incident vnto the true ministers of God his worde 408 sent vnto man iustlie of God 420 Christ his affliction 30. Ages of the world 48. The Ague taken for à god 191. Aldermens children sacrificed 194. Altars of the Iewes where and what 177. Angel Adriel 87 Gabriel 84 the warriers of Christ 11. Antiquitie 201. Arguments Againste the Turkes 92. of y e Iewes against Christ 45 of Papists to vpholde their Masse 222 that no man can fulfil the Law 483 Ascension of Christ. 39. Auctoritie to make ministers à note of the true Church 17â— Auricular confession confuted 303. B. Banishment The Church in banishmeÌ„t 119 and whie 174. Baptisme Of Christ 27. of Christians 106 à note of the true Church 171 whie but once receiued 334 what it signifieth 334. among the Papistes 229. The Pope à spiritual baud 103. Beliefe Beliefe of Christians concerning the messiah 16 beleuers whie saued 372 Benefite Benifites coÌ„ming by Christ 44 of the gospel 243. The bible translated into y e Muscouie tongue 96. Birth of Christ when 21 where 22. Blessednes of the Church in this life 463. Bosome of Abraham what 101. Brute beastes worshipped for Gods 191. Burnt sacrifice 181. Bishops 151. C. Calling of the Gentiles 39 of ministers 399. Canon Canon of the Masse 205. the abomination of the same 206. Captiues sacrificed 195. Cats worshipped for Gods 191. Children Children of aldermen and of noblemen sacrificed vnto Saturne 194 children sacrificed by their owne parents 194 195. Church The true Church what 105 gathered by God himselfe 105 figured by Abraham