consumed y e paschal lambe with speede and that with vnleauened bread and sowre herbes so with most sharpe and sower mindes the Iewes put Christ to death and that with al possible speede 5 As the paschal lambe was offred of the whole multitude of the sonnes of Israel So that which through the counsel and wil of the chiefe Priests and rulers was done to Christ at Ierusalem maie seeme doubtles to be done of al Israel verie fewe excepted 6 As by the commandement of God there was à caution that no bone of the paschal lambe should be broken So albeit the hands and feete of our Sauiour were fastened to the crosse with nailes his side peirced through with à speare yet not à bone of him was broken 7 As none that was either vncleane or vncircumcised did eate of that lambe but the circumcised onlie so he alone that is purged in minde and receiued into the familie of God eateth vnto his saluation the flesh of the pure lambe which is Christ. 8 As that lambe through the commaundement of God was offered the tenth day of the first moneth so Christ the true lambe of God the same day of that moneth his father so appointing it was sacrificed vnto the Lord. 9 As once in à yeare that paschal lambe was killed So once and not often ought the sonne of God to be offered which thing also was prefigured by that entrance of the chiefe prieste into the holie place and that once in à yeere 10 Last of al as the sacrifice of the paschal lambe pleased the Lord and after it the people came out of Aegyt So through the sacrifice of Christ mankinde is reconciled to God and brought out of bondage into libertie The figures or prophecies rather of this great sacrifiaÌ„e of this sanctification and attonement were the sacrifices of the fathers as of Abel Noah Abraham and afterward al those Aaronical sacrifices albeit some more cleerelie than others bare the similitude of this great sacrifice of propitiation Being taken from the crosse he was laide in the graue of which mention is made in the 88. Psalme My soule is filled with euiles and my life draweth neere vnto the graue I am counted among them that go downe vnto the pit and am as à man without strength free among the deade like the slaine lying in the grâ—ue whome thou remembrest no more and they are cut of from thine handes Thou hast laide me in the lowest pit in darkenes and in the deepe The bodie of Christ aboade in the sepulcher that part of the sixt day wherein nowe the Sabbaoth began at what time the Iewes cessed from their labor and from thence the whole Sabbaoth which finished verie earelie in the morning he arose that he might make it euident howe he had with himselfe buried the Iewish Sabboath and was returned vnto à new life hauing ouercome death and left the old synagogue in the graue and raised-vp à newe Church And therefore the Lord before his death abrogated not the law of Moses forsomuch as yet he had not carried the Sabboath with himselfe vnto death and the graue And that the Lord shoulde not abide long in the graue Dauid prophecied in the 16. Psalme My flesh doth rest in hope for thou wilt not leaue my soule in the graue neither wilt thou suffer thine holâ— one to se corruption As sone as the first day of the weeke which we cal the Lordes daie appeared he brought himselfe vnto the light and life which was our light and our resurrection from euerlasting death A figure of this resurrection also of the Lord went before in the Prophet Ionas and an euident prophecie is in Hosea chap. 6. where in the person of Christe it is saide Come and let vs returne vnto the Lorde for he hath spoiled and he wil heale vs he hath wounded vs and he wil binde vs vp After two dayes wil he reuiue vs and in the thirde daie he wil raise vs vp and we shal liue in his sight Then shal we haue knowledge and indeuour our selues to know the Lord. Hauing proued his resurrection after sundrie and manie waies to his disciples he gaue them in charge to baptize to teach al nations repentance and remission of sinnes in his name And so the prophecie of Iaakob concerning the vocation of the Gentils was fulfilled who saith The people shal be gathered vnto him And for this cause the nations are so often inuited to laude and to glorifie GOD both in the psalmes and Prophets as in the 117. Psalme Al nations praise ye the Lord al ye people praise him For his louing kindnesse is great towarde vs and the trueth of the Lord endureth for euer This commaundement being giuen to his disciples the 40. daie after his resurrection he ascended into heauen vnto his father at whose right hande he sitteth for euermore From whence he sent both to his disciples and to the Church following the holie spirite to instruct and teach them Of this ascension singeth the Psalmist in the 68 psalme Thou art gone-vp on high thou hast led captiuitie captiue and receaued giftes for men And of his sitting at the right hand of the Father the same Psalmist saith in the 110. Psalme on this wise The Lord saide vnto my Lord sit thou at my right hande vntil I make thine enimies thy footestoole By the right hand of the Father is meant his principall giftes as happinesse mercie goodnes liberalitie wherein Christ sitteth as à dispensor and bestower and his kingdome and liberalitie of such good things is vpon the holie and blessed soules both angelical and humane whereof it is saide Psalme 16. The Lord is the portion of mine inheritance and of my cup thou doest mainteine my lot The lines are fallen vnto me in pleasant places that is I haue gotten à goodlie inheritance For mine inheritance is noble Furthermore as touching the holie Ghost this is to be noted The holie spirite abideth euermore with the Church albeit inuisible But vnto the Apostle the 10. daie after his ascension that is 50. daies after the resurrection of Christ he appeared visiblie in firie tongues that the Lorde of hostes which is Iesus Christ might confirme the infallible trueth of his Gospel to the whole worlde as it were with this seal of his maiestie Which thing was long fore-seen by y e prophet Ioël who in his 2. cha saith on this wise And afterward that is after Israël hath receiued the teacher of righteousnesse that they may both remember and vnderstand those thinges which he shal teach I wil powre-out my spirit vpon al flesh and your sonnes and your daughters shal prophecie your old men shal dreame dreames and your yong men shal see visions The 50. day after the resurrection of the Lord the euent most
smal importance y t by a little holie water they may be washed-away I omit them in like sort who dream that by the Popes pardons by Masses sinnes be redeemed by which toies the Popes kingdome is encreased vpholden and preserued both to the great dishonor of God and the most certaine destruction of infinite soules Thirdlie of the due waying of sinne this also followeth y t no pure creature could satisfie the iustice of God make amendes for the offence and restore man to his former happinesse where-from he did fall through sin And therfore Christ was faine in the flesh to take our cause vpon him selfe and to satisfie the iustice of God And although this wrath of God as we haue shewed be infinite yet is it tempered with mercie as the Prophet Habakuk doth saie In wrath remember mercie And Theodoret It is the propertie of God by the temperature of mercie to mitigate his iustice But of this mercie we are nowe to speake CHAP. 32. 1. The great mercie of God toward miserable man 2. Where-unto it may fitlie be compared AFter the due examination both of mans miserie and of the wrath of God against wickednes the infinite mercie of God which is the foundation of our turning vnto him is to be caled into minde God is saide to be merciful not because he is subiect to perturbations and griefe of mind as man is but for that of his meere goodnes loue he helpeth mans miserie For the mercie of God issueth out of loue and loue from the likenes which man hath with God being formed according to his image and similitude This mercie of God toward man is diuerslie painted-out in the Scriptures and the force thereof is commended to vs by sundrie comparisons First it is compared to the kindnesse of à mother towarde her tender babe For so saith Isaiah Can à woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee And in the 103. Psalme it is likened to the natural kindenesse of à Father As à father it is there saide hath compassion on his children so hath the Lorde compassion on them that feare him Of this naturall affection of parentes toward their children the worde Mercie in the Hebrue tongue is deriued And therefore Zacharie saide Through the tender mercie therebie to expresse the force of the Hebrue worde and the affection of God taking pitie Secondly this mercie of God is compared by Isaiah to mountaines and valeies where he saieth The mountaines shal remoue and the hils shal fal downe but my mercie shal not depart from thee neither shal the couenant of my peace fall awaie saith the Lorde that hath compassion vpon thee Thirdlie it is likened to the largenesse of the earthe as in the Psalme The earth is ful of the goodnes of the Lord. Fourthlie it is likened to the hie heauens in the 103. Psalme As hie as the heauen is aboue the earth so great is his mercie toward them that feare him Fiftlie it is compared to the ornament of à Kings throne In mercie shal the throne be prepared and he shal sit vpon it in stedfastnesse Sixtlie it is compared to à cloude of raine in the time of drought Eccles. 35. Oh how faire à thing is the mercie of God in the time of anguish and trouble It is like à cloude of raine that commeth in the time of drought Seuenthlie it is compared to à buckler or weapon of warre Psalme 103. Who redeemeth thy life from the graue and crowneth thee with mercie and compassions that is compasseth on all sides And Psalme 5. Thou with fauour wilt compasse him as with a shielde Eightly it is preferred before life it selfe than the which nothing is deemed better or sweeter Psal. 63. Thy louing kindnesse is better than life Ninthlie it is preferred aboue all other workes of God Psalme 145. The Lord is good to all and his mercies are ouer all his workes Last of all it is compared euen to the maiestie of God himselfe For so saith Ecclesiasticus As his greatnes is so is his mercie As if he should say In God there is souereign maiestie linked with souereigne mercie by the one whereof he hath power to do what he list by the other he hath will to preserue his chosen And although God by manie argumentes commendeth his mercie vnto vs yet the chiefest is that he gaue his sonne Iohn 3. God so loued the world that he hath giuen his onely begotten sonne that who so euer beleeueth in him should not perish but haue euerlasting life Rom. 5. God setteth-out his loue toward vs seeing that while we were yet sinners That is not conuerted vnto God Christe died for vs. Rom. 8. God spared not his owne Sonne but gaue him for vs al. To be briefe No creature is able sufficiently to commend this mercie of God flowing out of entire goodnes and loue The wisedome of the world is not touched with mercy toward the transgressors but toward the vnfortunate and such as do seeme vniustly to be afflicted For so saith Cicero They are to be pitied who are in miserie for fortune not for their offences But the wisedome of God doth helpe transgressors and the greatest sinners if so be they repent For grace proceeding from mercie aboundeth ouer sinne And Augustine doth say Greater is God his mercie than the miserie of all sinners So that Dauid not without cause doeth adhorte vs to praise God for this his infinie mercie Al nations saith he Praise ye the Lorde all yee people praise him For his louing kindnes is great towarde vs and the trueth of the Lorde endureth for euer But here some maie well obiect and saie the mercie of God in deede is great but for al that it hath an impossible condition annexed For so saith the Lord himselfe who cannot lie I will shewe mercy vnto thousandes to them that loue me and keepe my commandements This promise of God without Christe is plainlie to none effect because a condition of impossibilitie is added therevnto For no man by his owne strength can fulfil the commandements of God notwithstanding in Christe it is possible and effectual vnto a thousand generations of Christ that is to al who are borne the sonnes of God in Christ. For as he is the ende of the lawe for righteousnesse vnto euerie one tha◠beleeueth so al the promises of God in him are yea and Amen as Paule saith Hitherto belongeth that in Exodus The Lord the Lord God is mercifull and gratious and aboundant in goodnes and trueth who reserueth mercie for thousandes forgiuing iniquitie transgression sinne Neither maie it be douted y t God when he made this promise did signifie howe both Christe should be the fulfiller of the lawe and that al which desire the mercie promised must runne
them either quicke or deade This champion of the Lord for sooth first à theefe afterward à seditious souldier then a runne-agate after that à capitane of à rebellious hoste perswadeth light heads enimies to the true religion howe he is the messenger of God wherebie we maie gather howe greate the power of Satan is in them whiche imbrace not the trueth Whereof it is that at this daie that aduersarie of God defendeth his blasphemies against God by Turkishe and Mahometical force according to the prophecie of Daniel It foloweth that we speake of the lawes of Mahomet which are partlie political partlie ceremonial or of seruice but of these I wil touche verie fewe wherebie it wil be easie to iudge of the rest First of al to his Arabians that is to poore men accustomed to liue vpon the spoile he aloweth theft and setteth à lawe of reuengement Hurt him saith he which hurt you He saith also He that either killeth his enemie or is killed by his enemie entreth into Paradise He permitteth men to haue manie wiues He aloweth diuorcement for a trifeling cause and receauing againe vpon smal occasion Nowe I praie you what is more against nature than such lawes if theie maie be caled lawes which peruert the lawe of nature that is common to all men On the otherside he hath giuen some lawes which make to the increase of loue and goodwil among men He commandeth almes to be giuen and promiseth paradise to such as giue liberalie if so be theie haue couragiouslie foughten against the enemies He willeth punishment to be giuen to the poore for their offences But to the good law he annexeth impietie namelie how therebie theie doe merite remission of sinnes He hath ceremonies washings circumcisioÌ„ fiue times in à daie he compelleth his to praie in the temple But that hypocrisie helpeth no whit seeing theie are voide of the propiciatorie without which there is none accesse vnto GOD. He willeth to absteine from swines fleshe Hetherto of the lawes The fables which he intermixeth as diuine mysteries be verie ridiculous and foolish of which I wil recite foure y t by them the rest as the Lion by his talantes maie be iudged This stout souldior of the Lord Mahomet by name telleth how by the conduction of Gabriel the Angel he ascended into heauen to talke with God Where first of al meeteth with him an Angel ten thousand times huger than the whole worlde for whome he got à pardon of God whom he had offended beeing requested to make intercession vnto God for him Which done God put his hand vppon Mahomet whereby he was stroken with so extreme à colde that it pearced vnto the verie marrowe of his backe He saide that God was carried in à chaire by eight Angels whose head he vainelie reporteth is of such à bignes that the swiftest birde that is in a thousand yeeres can-not flie from one part thereof vnto an other The second fable like the same where-vppon the prohibition of wine is builded is this There was saith he two Angels of God namelie Horroth and Marroth sent from God on à time from heauen into the world appointed to gouerne and to instruct mankinde with these commandementes that theie should neither kil nor iudge vniustlie nor drinke wine So à long time theie were so taken and knowen to be iudges ouer the whole worlde Vpon à certaine daie à woman of al other the fairest came vnto them hauing à matter against her husband who to make the iudges like her cause inuited them vpon à certaine daie vnto dinner And beeing at their good cheere she herselfe bringeth fine meates furnisheth the table with boules of wine yea she serueth and seeth that theie lack nothing biddeth theÌ„ to eate to drinke spare naught What needs many words her faire words ouercame them and drunke with wine theie burned after their faire hostesse see the chastitie of Mahomets Angels being ouercome theie desired her companie she promiseth vpon à condition if one of them would tel her howe theie vse to ascend into heauen and the other howe she might descend The condition they like When she had learned the same suddenlie she was lifted-aloft and ascended into heauen Which when GOD sawe and had sifted the cause he made her the daie star as beautiful among the Starres as euer she was among women To the Angels called before his iudgement seate he appointed that theie should choose either the paines of this life or of the world to come who chose the paines of this life Wherefore theie are hanged vpon iron chaines with their heades downewarde in the pit Behil vntil the daie of iudgement For which cause the vse of wine is forbidden to the folowers of Mahomet least theie fal into the like peril Such like stuffe is the fable touching the prohibition of swines fleshe When al liuing creatures saith he were in the Arch of Noah the Elephant caste-backewarde whereof sprang an hogge who with his snoute turned vp dongue whereof sprang à mouse the which gnawed the hempe wherewithal the boordes of the ship were ioined Hence Noah was stroken with à maruelous terror and constrained to aske counsel of the Lorde who for remedie at that pinch willed Noah to strike à lion vpon the fore-head from the nostrels of which Lion being moued lepped-out à cat which hunted the mouse and deliuered mankinde from so greate daunger This was the greeuous cause forsooth whie the fleshe of swine is forbidden to bee eaten of the Saracens Here-vnto let vs adde the fable concerning y e last iudgement Of this he saith God shal giue the Angel of death in charge that he kil euerie creature which doth breath aswel al the Angels as al the diuels and all men sheepe fishes beastes and cattel that al maie be dead except God himselfe This done he wil cal the Angel of death saieng O Adriel is anie thing yet remaining of al my creatures And he shal aunswere Nothing Lorde but I thie weake and feeble seruant Then shal the Lorde saie vnto him seeing thou hast killed al my creatures goe thou thie waies betweene Paradise and hel and afterwarde kil thie selfe and die So the vnhappie wretch departed and in that prescribed middle-place lieng on the ground wrapped in his winges he choaked him-selfe with such an horrible roaring as had the celestial spirites and earthlie creatures bin aliue theie could not choose but haue died thereat After which time the world shal stande voide 40. yeeres together Which expired the Lorde holding heauen and earth in his fiste shal saie as foloweth Where be nowe the Kinges Princes Potentates of this worlde Whose is the Kingdome the Dominion and the power Speake if ye haue anie truth in your words And these wordes thrice repeated he wil raise-vp Seraphuel and saie to him Take this trumpet and descend into Ierusalem and sounde there Then Seraphuel hauing receaued the trumpet which is as long as Ã
of God is not men wander from the right waie Where the Lawe of God is not there is meere darkenes Hitherto in like sorte pertaineth the first commandement Thou shalt haue none other Gods before me And therefore it is for God alone vpon whome each creature should depend to prescribe the forme howe he wil be worshipped Dauid then instructed by this commandement did praie aright when he saide Lead me forth in thie truth and teach me for thou art the God of my saluation Againe Theie worship me in vaine teaching for doctrines mens traditions Then al the inuentions of man are vnnecessarie burdens as theie which detract from the auctoritie of God Furthermore whatsoeuer is not of faith is sinne For faith of the worde is faith Wheresoeuer then the worde is not in vaine doth man purpose to please God Againe Yee shal not do euerie man whatsoeuer seemeth good in his owne eies And Ezekiel Walke ye not in the ordinances of your fathers c. Walke in my statutes By these and manie other places that is confirmed which we did propose But this Masse wherein theie feigne an oblation to be made for the quicke and dead not onelie hath no commandement of God which thing is necessarilie required in the maner of seruing God but also is quite contrarie to the institutiō of Christ who biddeth the liuing to take eate and drinke and to do that in remembrance of him This reason should satisfie al good men especialie such as knowe that the Prophets zealouslie doe reproue the blindenes of those men which without the commandement of God doe institute worshippinges in the Church This foundation made the diuorcement betweene Luther and the Pope This foundation doth cleare the consciences of such good soules as forsake the baude of Rome and flie vnto their moste vncorrupted spouse euen our Lord Iesus Christ the sonne of God And this foundation doth strengthen and comfort the saintes while theie be compelled to sustein exile affliction shame and losse of their goodes for the confession of the true doctrine to whom long custome and the auctoritie of their Elders is too too impudentlie obiected For as Tertullian saieth none maie prescribe to the truth either spaces of time or the authoritie of persons or the priuiledge of regions Because our Lord Christ who continueth for euer named himselfe the truth not custome The second It is cursed impietie and abhominable reproch against the sonne of God to turne-ouer y e glorie due to Christ alone vnto à sacrifising priest But this is don in y e Popish Masse For the sacrifising priest arrogateth the glorie of offering à propitiatorie sacrifice for the sinnes of all men both quicke and dead to himselfe when he braggeth howe he doth offer for the quicke and for the dead For as aboue hath bin shewed Popish priestes are to that end consecrated But now seeing the heauenlie father wil that men doe repose the eternal sanctification of them selues onelie in the oblation of Christ for so y e spirite of God in the Epistle vnto the Hebrues doth saie But this man to wit Christ after he had offeredone sacrifice for sinnes sitteth for euer at the right hand of God and from hence-forth tarrieth til his enimies be made his foote-stoole For with one offering hath he consecrated for euer them that are sanctified Againe Christe being come an hie Priest by his owne bloud entered he in once into the holie place and obteined eternal redemption for vs. And againe How much more shal the bloud of Christ which through the eternal spirite offered himselfe without spot to God purge your conscience from dead workes to serue the liuing God! Who seeth not that cursed impietie and abhominable reproche is done to the sonne of God by à sacrifising priest if he arrogate euen the smalest part of Christe his glorie to himselfe The third The holie spirit in Paul doth saie There is one God and one Mediator betweene God and man which is the man Christe Iesus who gaue himselfe a ransome for al men In which saieng of Paul there be two things The first is an assertion wherebie Christe is made the mediator betweene God and man The second à reason of the assertion namelie for that Christ alone and none but he hath giuen him selfe à ransome for al men For Paule wil haue these partes of Christ his priesthood to wit sacrifice and intercession to be so ioined together that theie cannot be seuered As therfore Iesus alone is the priest which by his sacrifice once offered doth purge wickednes so is he alone the mediator by whome onelie we haue accesse vnto the Father For the intercession dependeth vpon the merite of the sacrifice So that intercession can not be transferred vpon anie beside him whose duetie it is to make propitiatorie sacrifice When therefore this dignitie of intercession is ascribed to à sacrifising priest great iniurie is done to the sonne of God But this do the Papists in their fained sacrifice For theie doe not onelie arrogate to them-selues the honour of purging sinnes but also vsurpe the office of intercession which is peculiar to Christ. For this is in their praier in the Masse We offer to thie noble maiestie of thie benefites and giftes à pure sasacrifice a holie sacrifice an immaculate sacrifice the holie breade of euerlasting life and the cup of perpetual saluation vpon which do thou vouchsafe to looke with à fauourable and gratious countenance and to accept them as thou diddest vouchsafe to accept the giftes of thie childe Abel the righteous and the sacrifice of our Patriarch Abraham and that holie and immaculate sacrifice which Melchisedech thie most hie Prieste offered to thee We humblie beseech thee ô Almightie God command these to be carried-vp by the hande of thine holie Angels vnto thine hie altar c. And again in the same secrete of the Masse theie ascribe the like honour to the dead when the priest craueth that thorough their merites and praiers we maie be armed with the help of Gods protection Here we do see à double impietie to be ioined together For theie doe not onelie make à Priest the intercessor who standeth-vpon the dignitie of his sacrifice but also theie craue that through the merites and praiers of the Apostles and Martyrs God would protect them And although it folowe through our Lorde Iesus Christe yet moste plainelie theie bewraie their impietie in that theie testifie in plaine wordes howe theie depende both vpon the dignitie of the sacrifice and merites of the Saintes But when the Papistes doe obiecte howe Paule adhorteth that one would praie and make intercession for another I answere the saintes do praie make intercession each for others not with anie confidence vpon their owne worthines and merites but vpon the worthines and merites of the onelie Mediator our Lord and sauiour Christ. But the Papistes in making the saintes
vnto Christ that as they should finde the lawe fulfilled in him so they should be made partakers of the promised mercie And therefore this promise of mercie hath one conditiō fro the law without Christ to wit touching y e fulfilling of y e law another in Christ name lie of faith wherbie the end of the law which is righteousnes is obteined So that as manie as beleue haue righteousnes which is as much as y e law requireth Wherof the promise of mercie is ratified and confirmed to them and this is that couenant whereof the 25. Psalme doth speake Al the pathes of the Lorde are mercie and truth vnto such as kepe his couenant and his testimonies that is as another Psalme doth expound it Mercie shal compasse him that trusteth in the Lord. The mercie then of GOD is moderated according vnto the rule of iustice when it is exhibited to such as repent For this iustice of God is à perpetual rule that as he wil condemne such as be rebellious without al pitie and mercie so he wil of his infinite mercie saue as manie as turne vnto the Lord. This rule of God his iustice is to be thought vpon when we reade in the Psalmes that Dauid praied God that he would heare him for his righteousnes ◠For three thinges together came into his minde namelie the promise of mercie the free pardon of his sinnes and the price wherebie the iustice of God is satisfied namelie by the sacrifice of his Sonne for he is vniust that hauing receiued à raunsome wil not set free the captiue and by the merite of Christ wherebie we are iustified before God being conuerted vnto him through faith Whence it is that if he should not heare them which repent and forgiue their offences he should be vniust as one that dealeth against the rule of his own iustice that denieth his promise that would accept no ransome nor regarde the righteousnes of his sonne wherebie he did merite fauour for vs. So that Dauid after his adulterie murder and betraieng the hoste of God did craue mercie and remission of his sinnes through faith and among other reasons brought this in for one That thou maiest be iust when thou speakest that is that men maie confesse thee iust for keeping thy wordes whereby thou promisedst pardon to as many as repent CHAP. 33. 1. Of Christe his wonderful obedience to his Father for our saluation 2. The fruite thereof NExt vnto the mercie of God we are to consider the wonderfull obedience of Christ which would vouchsafe to take our cause vpon himselfe and feele the wrath of God to deliuer vs from eternall death Of this obedience Paule vnto the Philippians on this wise Who being in the forme of God thought it no roberie to be equal with God but he made himselfe of no reputation and tooke on him-selfe the form of à seruant was made like vnto men was found in shape as à man He humbled him selfe became obedient vnto the death euen the death of the crosse Here Paul entreateth of the vnspeakeable obedience of the sonne of God and because equals cannot properly be said to obey one another but inferiors their betters Paule sheweth howe the sonne beeing of one essence and power with the Father did humble him selfe taking to himselfe the nature of man wherein he became obedient to the Father euen vnto the death of the crosse And in the 10. Chapter of the Epistle vnto the Hebrues out of the 40. Psalme Because it is vnpossible that the bloud of Buls and Goates should take away sinnes Wherefore when he commeth into the world he saith Sacrifice and offering thou wouldest not but à bodie thou hast ordeined me In burnt offeringes and sinne offeringes thou hast had no pleasure Then I saide Loe I come In the beginning of the Booke it is written of me that I should do thy will O God Isaiah 53. He was offered euen because he would But with this obedience how agreeth that prayer thrice repeated in the garden O my Father if it be possible let this cup passe fro me neuerthelesse not as I wil but as thou wilt This praier seemeth to import that the wil of the sonne differed yea and was contrarie also to the Fathers wil. For the Fathers wil was that he should drinke of the cup which he had prepared And the sonne desireth that the same cup if it were possible might passeawaie This obiection is aunswered by the wordes of our Lord afterward in the same Chapter vttered The spirit in deed is willing but the flesh is weake So that what he would not through y e weaknesse of the flesh the which naturalie without offence dreadeth death the same he wold through the willingnesse of the spirite wherbie he was obedient to the Father And thus doth Cyril also distinguish the same when he saith That the passion of the Crosse was not voluntarie to Christ and againe was voluntarie for the fathers wil and for our saluation you maie easilie perceiue by this praier O my Father if it be possible let this cup passe from me For as the word of God is God and naturalie the verie life no man wil saie that anie waie he feared death but beeing made flesh he permitteth fleshe to suffer that which belongeth to flesh and therefore as verie man he dreadeth death standing at the dores Here an other question doth arise what obtained Christ by his praieng The Epistle vnto the Hebrewes maketh answere He was hearde in that which he feared for the paines of death being remoued awaie he ouercame those conflictes The fruite of this wonderful obedience of the sonne of God is our iustificatton and saluation As by one mans disobedience saith Paul manie were made sinners so by the obedience of one shal manie be made righteous The Apostle highlie extolling this obedience doth saie Christ when we were yet of no strength at his time died for the vngodlie Doubtlesse one wil scarse die for a righteous man but yet for a good man it maie be that one dare die But no tongue can vtter nor minde conceaue howe greate the obedience of the sonne of God was who deriued the wrath of God vpon himselfe and put himselfe into our place to suffer the paines due vnto vs for our saluation Christ hath redeemed vs from the cursse of the lawe when he was made a cursse for vs. Againe He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God in him CHAP. 34. 1. The greeuousnes of the paines which Christ endured for our sakes 2. What theie signified WIth this obedience would be considered both the greeuousnes of the pain which the sonne of God endured for our sakes both in minde and in bodie and also the reproche against his person The griefe of minde Christe doth testifie when he
with his sacrifice taketh awaie all feare of death and maketh à mā no more to dread death than a sweet sleep Whereof it is that a godlie man desireth death euen as à passage out of these miseries vnto euerlasting life Then shal he find the saying of Christ to be true If à man keepe my worde hee shal neuer tast death Hence proceedeth y t willingnes in manie of the Martyrs who had in minde Christ not onelie that died but also y t did rise againe by whose power we shal be raised vnto immortalitie and our soules in the meane space euen vntil the daie of the laste iudgement shal possesse the ioies of heauen with the chast spirits and then ioined to their bodies shal enioie the sight of God immortal glorie for euer and euer And therefore it is not without iust cause said both in the Reuelatiō Blessed are the dead which die in the Lord and also by Dauid Precious in the sight of the Lord is the death of his saincts Thus hitherto we haue spokē concerning the propitiatorie sacrifice of Christians of such things as do seeme to make for the plane declaration of the same nowe wee are brieflie to speake of the other sacrifice of Christians which they cal Euchatistical CHAP. 41. 1. Of the Priestes of the newe Testament howe they be consecrated 2. the couenant betweene God and them 3. The excellencie of the Priesthood 4. What is Eucharistical sacrifice 5. Whie so called 6. The kindes thereof 7. Ministers of the Gospel whie and howe Priestes THE Apostle Peter applied to such as doe conuert both from the Iewes and the Gentiles the promise of the Lorde which is in the 19. of Exodus to this purpose If yee wil heare my voice in deede and keepe my couenant then yee shal bee my chiefe treasure aboue al people though al the earth bee mine Yee shalbe also vnto mee à kingdome of Priestes and an holie nation à peculiar people that yee maie shew-forth the vertues of him that hath caled you out of darknes into his maruelous light Out of these words to omit other places it is manifest that all Christians bee Priestes to offer sacrifices of thankesgiuing and praise vnto God Firste therefore it is to bee noted that as by nature wee bee sinners and the children of wrath So by our owne strength worthinesse and merites wee can chalenge nothing at Gods hande And therefore as by that onelie sacrifice of Christ wee bee reconciled so of his goodnes wee enter into the order of priestes and are consecrated to him for to dedicate our selues and al ours vnto the glorie of God This our inauguration into y e priesthood because it is merlie spiritual internal is wroght by a secrete maner how it maie be declared after à sort by cōparing the truth vnto y e shadow As then they which were to be made priestes out of the tribe of Leui did first of al washe their bodies with water secondlie put vppon them the garmentes appointed of God thirdlie did annoint their heades and fourthlie filled their hands so they which shal be priestes in the newe Testament be spiritual ordained For first the high priest euē Christ doth wash them both with water and bloode Hee cleanseth vs saith Paul by the washing of water throgh the word to wit of God instituting ordaining baptisme Ioh. in the Reuelatiō saith He hath loued vs and washed vs from our sinnes in his bloode and made vs kinges and Priestes vnto God euen his father Secondlie the same Christ adorneth vs with spiritual garmentes much whiter and cleaner than those Leuitical garmentes For so Paul saith Alyee that are baptized into Christe haue put-on Christe And hauing him vpon vs wee seeme white that is righteous and holy in the sight of God Of this apparel the Psalme meaneth where it is said Let thie priests be clothed with righteousnes and let thie saintes reioice Thirdlie theie are annointed not with material fleeting oyle as Leuitical priests but with inward spiritual and immortal Whereof Paul speaketh saieng It is God who establisheth vs with you in Christ hath annointed vs. Who hath also sealed vs and hath giuen the earnest of the spirite in our heartes Of this ointment wherewith Christe annointeth vs we be called Christians and Priests Kinges and Prophets Marueilous is the force of this spiritual vnction For as the nature of the oile wherewithal the Priestes of the olde Lawe were annointed is to shine and to burne so the holie Spirite wherebie we are annointed for Priestes both lighteneth our mindes and setteth our heartes on fire that both the minde maie vnderstand what is good and behooueful and the heart zealouslie couet after the same And this commeth to passe when through faith conceaued by the preaching of the worde we bee rauished wholie with admiration of the great mercie of God who hath called vs out of darkenes into his marueilous light Last of al theie fil their handes that is theie shewe them-selues readie to offer vnto the Lorde For nowe they are no more their owne men but consecrated to God theie surcesse to liue and theie dedicate all the actions of their life vnto the seruice of God And being thus ordained we haue a certaine couenant also concluded betweene God and vs what that is I wil shew out of the words of Malachie The words of the Prophet are these My couenant was with him of life and peace and I gaue him feare and he feared me and was afraid before my name The lawe of truth was in his mouth and there was none iniquitie founde in his lips he walked with me in peace and equitie and did turne manie awaie from iniquitie For the Priestes lips should preserue knowledge and theie should seeke the lawe at his mouth for he is the messenger of the Lorde of hostes And although the Prophete here speaketh of the Leuitical priestes yet it is fitlie applied also to al Christians who are in the sight of God much more excellent priestes being roial than were the Leuitical Out of which wordes of the Prophet the forme of the couenant maie thus be made As the Lorde promiseth life and peace so doth he require also feare through faith For as in al couenantes there is à mutual obligation so here too God promiseth peace and life which two thinges are opposed against the wrath of God and euerlasting death But the partes of the couenant in respect of our selues are manie in this place which naturalie do hang together The first whereof is à syncere feare of God springing of Faith which the Prophete meaneth when he saith The beginning of wisedome is the feare of the Lorde Againe The holie feare of the Lorde endureth for euer The second the lawe of truth in his mouth that is true holie sounde doctrine And although eùerie Christian mà ie not teach
so much as we see temples to be erected wherin the names of martyrs and of others are placed and festiual daies ordained in their honor worship Vnto this question out of Cyril where he refelled the slaunders of Iulian I doe thus answere We doe saie how the holie martyrs be no Gods neither haue we vsed to worship them But we praise them with great honor for so much as valiantlie theie haue foughten for the truth and kept the synceritie of the faith And Augustine The examples of the saintes are not set before vs that we should of them be iustified but that following their foote-steps we maie knowe how he hath iustified vs who iustified them Therefore if either temples be erected vnder the names of Martyrs or Feastes bee instituted in their momorie I mislike it not so it be done not for worshippe sake but onelie to retaine themâ—in remembrance and to recite their actes that others maie both thanke God for their constancie and imitate their examples if anie occasion shal seeme to require the same The thinges which Monkes doe tell of martyrs are but meere fables and illusions As that Martyrs at the houre of their martyrdome haue begged of God that so manie as beare their passions in memorie and worship them vpon fasting and ember daies maie be deliuered from certaine diseases Which their lies are so abhominable as nothing can be more For did the holie martyrs make such a request theie were extreame blasphemers of God his holie Name Besides the Papistes doe faigne howe the martyrs of God for three causes are to be worshipped The first whereof is the neede we stand in the second the glorie of the martyrs the thirde the reuerence of God But al these rotten reasons are ouerthrown as it were with a thunder-bolt from heauen by this saieng of the Lord Thou shalt worship the Lorde thie God and him onelie shalt thou serue If then necessitie doe presse thee downe followe the example of Dauid who saith Mine helpe commeth from the Lord which hath made the heauen and the earth For that is the commandement of the Lord Call-vpon mee in the daie of trouble And the truth it selfe doeth saie Whatsoeuer yee shal aske the father in my Name he wil giue it you And whereas theie saie the glorie of Saints is more knowen through calling-vpon them to witte while we obtaine that which we aske by the helpe of them that is open blasphemie and reproch against the sonne of God yea and most filthie idolatrie which all the saintes do abhorre Neither is that of greater force that theie saie the reuerence toward God doth require that a sinner who hath offended God should not approch vnto God himselfe without a patron As though that patron did not suffice whome we haue in heauen euen Iesus Christe the righteous If anie man sinne saith Iohn we haue an aduocate with the Father Iesus Christ the iust And he is the reconciliation for our sinnes and not for ours onelie but also for the sinne of the whole world And therefore the Papistes doe both deceaue and are deceaued of Satan who hath brought the worship of Saints into the world euen vtterlie to abolish or at the least to blemish the office of our onelie Mediator Iesus Christ to make the Saintes infamous and finallie that y e idolatrous worshippers of Saints maie be partakers of his eternal tormentes So then omitting fables and delusions of the diuel let vs imitate the examples of the saintes in al their wel-doing and prepare we our selues to enter into troubles for the truth of God so long as we goe on warfare vpon this earth And that this is the true vse of the memorie of Saintes Augustine also doth witnesse when he saith There is none haue à better waie to instruct the people of God than Martyrs examples are of more force thâ—n wordes and better is it by deede than by voice to teach Besids it is demanded whether it be lawful for any maÌ„ to seâ— himself against tyraÌ„ts which maintaine idolatrie especialie seing that Christians are commanded to obeie euen the cruel For so Peter saith Be ye subiect to your Masters withal feare not onelie to the good courteous but also to be froward This commandement of the Apostle wherby we are commanded to obeie euen the froward is not so to be vnderstoode as though we should obeie them in matters against our saluation but theie are to be followed so long as theie command either such thinges as are honest or thinges against right if so be theie onelie make vs miserable in respect of our bodies not vngodlie in respect of our soules Therfore Polycarp doth â—aie That honour is to bee giuen to the Magestrate which is not contrarie to religion If therfore he command thee to do against religion answere with Peter we ought rather to obeie God than man For we obeie the Magistrat euen because God hath commanded that we should And therefore if he command that which God hath forbidden theie are held excused by the commandement of à superior namelie God and deliuered from obedience to the inferior which is man be he notwithstanding for authoritie mightie But by the waie it is to be noted that tyraâ—tes are to be resisted two manner of waies One is when subiectes doe improue wicked decrees as those three yong-men of whome Daniel speaketh refused to adore the image erected by the tyrant and chose to be cast into the burning fornace rather then theie would obeie the wicked commandement of the Tyrant For this commandement Flie from idolatrie bindeth al men be theie of what state oâ— degre so-euer The other waie to resist tyrantâ— is when subiectes flie vnto their weapons wherebie theie remoue-awaie wicked commandementes Here à question is moued whether it be lawfull for the maintenance of religion to resist tyrans and by sworde to hinder wicked and vngodlie decrees In this place I distinguish betweene them that are vnder one chief head whether he be à King or an Emperor or anie other Monarch For some are subiectes simplie some are Magistrates next vnto the cheef Magistrate theie are caled popular magistrates such were in time passed at Lacedemonia the Ephors at Athens the Demarches at Rome the Tribunes of the people and are at this daie the Septeâ—â—â—irie in the Romane Empire the chiefe Senatorâ— next vnto Kinges in euerie Realme These for somuchas theie are placed of God first to be the keepers of the first and second tables y t is to see that true religion be professed â— and honest discipline in vse then to moderate and if neede require to bridle the raging desires of kinges and monarches when theie set-downe anie thing against the lawes and religion these I saie both maie yea and are bound first by counsel so much as maie be to set theÌ„selues against tyrants and by their wisedome stop their foolish enterprises But
Xenocrates maie well be applied to hypocrites 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faire handes he hath but a foule heart These because they are not enimies but citizens not haters but friendes not strangers but wil be counted of the householde of the Church they doe more easilie ouerthrowe the simpler sorte than doe open enimies For it is truelie saide A sase and à common waie to beguile is vnder the name of friendship Nowe what hurt hypocrites haue done to the Church the histories of al ages doe aboundantlie declare For seeing they fight with outwarde superstition and ceremonies wherewith the rude people are moste of all moued and because they cloake their supertion with fastinges long prayers almes deeds and fained sadnes of the face they set-vppon the doctrine of free iustification and woulde obscure the same with à certaine witch-craft as maie appeare in the sectes of al monkes But against this hypocrisie prudent simplicitie must be opposed which consisteth in the knowledg of the truth in y e loue of goodnes in doing righteousnes Then by teaching the visor is to bee taken from hypocrites that the woulfe which they do hide maie appeare filthines bee seene the subtilties detected and inwarde wickednes bee knowen that all maie learne howe that the kingdome of God doth consist not in outward rites not in ceremonies not in à sained showe but in the true godlines of minde Last of all the Epicures they also insult ouer the doctrine of the Church and persecute the same preferring pleasures riches and worldlie glorie before the will of God celestiall riches and the eternall glorie of the sainctes Theie obiecte the stumbling-block of the crosse of Christ theie obiect the smal number of those which vnfaignedlie doe beleeue the Gospell theie obiecte the glorie of the popishe kingdome theie obiecte the wisedome of the aduersaries and finalie theie obiect the heresies and schismes wherewithal the Church is rent-asunder But hee which rightlie hath learned Iesus Christ and which measureth the felicitie of man not with the falfe measure of humane wisedome but by the truth of the celestial doctrine and by y e euent or ende of each that is of the godlie of the wicked wil easilie contemne all their mockes and scoffes Of this euent you maie reade in the 37. and 73. Psalmes Nowe because the doctors of the Church doe encounter with these aduersaries whose engines are ouerthrown by spiritual weapons and they breake the force of their enimies theie are saide to go from victorie vnto victorie Moreouer of the doctrine whereof nowe we haue spoken à most sweete consolation is gathered whereby the ministers of the word maie stir-vp themselues in their conflict with the fore-mentioned enimies For first they will comforte them selues in this that the cause is not theirs but the Lords Secondlie that they come foorth vnto battel being armed not with carnall weapons but with spirituall Thirdlie that they haue present with them à king or capitane vnder whome theie fight euen Christ himselfe who is the vanquisher of the whole kingdome of darkenes Fourthlie they haue an eie vnto the vncorruptible crown of righteousnes proposed before them by Christe their chiefe capitane Last of all that the ende of the fight shall bee verie ioifull and pleasant wherein God himselfe wil shewe himselfe to their eies of which thing it followeth in the description CHAP. 6. 1. The finall cause of the victorie of Christ his souldiers 2. howe God is continualie present in his Church THAT GOD IN SION MAIE APPEARE THis sixt and last parte of the present description containeth the finall cause whie the souldiers of Christ haue got the victorie namelie that God maie be acknowledged to bee the defender and keeper of his Church according to the promise The gates of hel shal not ouercome it Hitherto belongeth that praier in the 115. Psalme Not vnto vs ô Lord not vnto vs but vnto thy Name giue the glorie for thie louing mercie and for thy trueths sake Wherfore shall the heathen saie Where is nowe their God As if he saide this blasphemie of men which denie the to haue care of thy Church represse giuing-out à testimonie of thy presence in the Church And although God doth testifie his presence in y e whole world by his prouidēce gouernāce preseruation of the nature of things yet by certaine peculiar waies hee showeth that hee is present in the Church and in euerie of the sainctes as by preseruing the ministerie of his worde and sacramentes by his dwelling in the sainctes through faith by inwarde comfort by his miraculous defending thē against the rage of diuels and wicked men Of this presence these places of holie scripture doe beare recorde When the Aegyptians shal heare it for thou broughtest this people by thy power frō among them Then they shal say to the inhabitāts of this land for they haue heard that thou Lorde art among this people and that thou Lorde arte seene face vnto face c. Againe Herebie ye shal knowe that the liuing God is among you Againe That all the worlde maie knowe that Israel hath à God Againe That all the gentiles maie vnderstande howe thou onelie art God in the vniuersal earth And againe Nowe therefore ô Lorde our God saue thou vs out of his hande that al the kingdomes of the earth maie know that thou onelie art the Lord. This presence of God in the Church hath à double ende proposed One whereof vnto the householde of the Church the other belongeth vnto strangers and prophane people And as touching the godlie or of the householde of faith this is the ende of God his presence in the Church namelie that the godlie maie be strengthened in faith that theie maie praise God vnder whose winges theie are secure that vnder the crosse theie maie cal vpon God who is present before them and that through patience theie maie looke for victorie ouer the diuel and the worlde Hence commeth that consolation of great faith The Lorde is with vs feare them not And as touching those which are without and prophane folkes this is the ende of God his presence in the Church that either they maie ioine themselues vnto the true Church by repentance hauing renounced all prophanenes and impietie or if they do not so that their owne consciences maie bee witnesses of their iust condemnation For it will come to passe at the length according to the saying of the Psalme that they shall be confounded and troubled for euer yea they shall bee put to shame and perishe that they maie know that thou which art called Iehouah art alone euen the most hie ouer all the earth And as it is in another Psalme Hee shall destroie thee for euer he shall take thee and plucke thee out of this tabernacle and roote thee out of the lande of the liuing The righteous also shall see it and
For thou Lorde wilt blesse the righteous and with fauour wilt compasse him as with à shielde Againe Thou hast giuen mee the shielde of thy saluation and thy right hand hath staied mee For it seemeth good in the sight of God that the godlie shold not only be cōpassed about with y e crowne of his good wil but also be happie through euerlasting blessednes When Paul writeth vnto the Ephesians Take vnto you the shielde of faith wherewith yee maie quench all the fierie darts of the wicked hee signifieth y t then we are cōpassed-about with the shield of faith when reteining an vnshakened faith of doctrine with à confidence of mercie and à good conscience wee fight à good fight Now what thing I praie you can be more miserable than the enimies of God who haue not this shield For the king of darkenes hath ful power ouer them and casteth them down headlong from one wickednes vnto another til he bring them to vtter destruction The thirde and fourth benefites are Grace and glorie For thus hee saith The Lorde will giue grace and glorie Grace is the fauour of God both pardoning the sinnes of the faithfull for the deathes sake of his sonne also adorning the Church with an vnspotted garment namelie with Christ his obedience or righteousnes Nowe forsomuch as the faithfull doe please through this grace they can not bee otherwise than happie and blessed But they which are without the Church be destitute of this grace guiltie damned in respect of their wickednes Glorie is the attainement of adoption the inhabitation of the holie spirite and the hereditarie possession of eternall happinesse But so manie as bee not within the Church are the bondslaues of Sathan moued with the spirite of the Diuell and reserued for euerlasting shame The fifth good thing or commoditie of the Church which the vngodlie doe want is that which the Psalmist meaneth when hee saith No good thing will be depriue them of that walke innocentlie Here by the fruit iudgement is giuen of the tree For a good tree bringeth-foorth good and profitable fruite but à rotten tree can yeelde nothing but hurtful vnpleasant fruite To walke innocentlie or soundlie or perfectlie for the worde which the Psalmist vseth in this place is oftentimes expressed of interpretors by the worde perfection is when the man which is iustified preferreth obedience towarde God before euen the most pleasant thinges of the worlde This definition maie bee proued out of the 22. Chapter of Genesis Nowe there is a double perfection of Christians of imputation of obedience He is perfect by imputation that beleeueth in Iesus Christ according to that Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth Hee is perfect by obedience which loueth obedience to God warde more than all thinges of the worlde Yet is not this perfection an absolutnes of worke according to the rule of the law but it is a purpose an endeuorment and a studie of the minde whereby a man daielie more and more goeth forwarde vnto the marke of perfection Ths endeuorment throught the approbation of God is called perfection And that this Christian perfection is to be referred vnto the will and affection of the heart these testimonies ensuing doe witnesse Feare the Lorde and serue him in vprightnes in trueth of heart Againe And thou Salomon my sonne knowe thou the God of thy father and serue him with à perfect heart and with à willing minde Hezekiah in the prophecie of Isaiah doeth testifie howe hee fulfilled the same when hee saide I beseech thee Lorde remember now how I haue walked before thee in trueth and with à perfect hart and haue done that which is good in thy sight And this perfection Paul requireth when he saith Fight à good fight hauing faith and à good conscience For through faith the obedience of Christe which is the fulfilling of the Lawe is obteined à good conscience is kept by a willingnes to obeie whereby a godlie man preferreth obedience towarde God before all thinges although mā cannot fulfill the same in such absolute forme as the rule of the lawe doeth require Moreouer when the Psalmist doeth saie No good thing will he depriue them of which walk innocentlie it is to bee vnderstood concerning the rewarding of the obedience showen through faith For in this place hee speaketh not of the causes of saluation but of the effect of faith wherewith being iustified we are saued And therefore this and such like sentences of which sort there be manie in the scripture be thus to bee vnfolded They y t walke innocentlie shall not bee depriued of good thinges Whie so Because they which walke innocentlie doe beleeue And al beleeuers are righteous through Christ his righteousnesse imputed vnto them To the righteous life and abundance of all good thinges in such sorte is proposed that they shal desire nothing to the consummating of true happines And therefore so manie as walke innocentlie shall not be depriued of good thinges After which sort the like sentences are to bee vntied that wee maie be led from the proper effect vnto the proper cause and againe conclude frō the proper cause other effectes adioined and following of the same as when it is saide Blessed are they which suffer persecution for the confession of Christ heere mention is made not of the cause of blessednes but of the effecte of faith and of that which necessarilie doth followe faith And therefore the sentence is thus to be opened They are blessed which suffer persecution for the confession of Christ. Why so Because they doe beleeue For it is a proper effect of faith to confesse Christe in the time of persecution But the faithfull bee righteous through Christe his obedience And the righteous doe liue and are blessed by the hope of eternall felicitie Therefore they who suffer persecution for the confession of Christ are blessed Nowe the holie scripture vseth this manner of speech for two causes One is that we shoulde iudge of true and liuelie faith by the naturall properties which it hath leaste for the true faith wee embrace a fained and false faith Another is that we maie be stirred-vp with the promise of the rewarde of obedience the more cheerefullie to doe our dueties and not waxe negligent in respect of the manifold difficulties which happen manie times and make manie slouthful But touching this point wee haue spoken more at large aboue where wee confuted the errors of Papistes who verie naughtilie doe confounde the causes and effectes and manie times of the qualities affections and workes of y e saintes do make the causes of iustification and saluation whose errors bee ouerthrowen by the pretious bloode of our onelie mediator For in the matter of iustification al mans merites are quite contrarie vnto the merite of Christ his death Last of all seeing the wicked which
TareÌ„tinus Aristotle 2. Against the opinion of Pindarus 3. Against the opinion of Simonides 4. Against the opinion of Aristotle 5. Agâ—â—ust the 〈…〉 wise mâ—â— The opinion of Socrates nearest vnto the truth Fruite of godlines Fruite of vngodlines Psal. 33 12. Who dwell in the house of God Difference betweene sinnes How God is serued in his Church Whie God is to be praised Psal 116 1. Mercie of God what it comprehendeth Wherein the true praise of God doeth consist Who doe praise God How the creatures praise God Musical insthruments in the old Law what theie fignified Organs Musike wheÌ„ to be retained in the Church The perpetuitie of the Church Perfection 〈…〉 The vse of 〈◊〉 â— vers Psâ—t 14 7. Psal. 16 11. 2. Cor. 10 4. 5. Iohn 20 22. 23. Mart. Luther Whether al the ministers of the worde haue the holie spirit or no. An answere 2. Cor. 3. â— Iudas Peter Moses Balaam Num. 22 28 29. Peter Iudâ—â— Ministers how called 1. The knowledge of God his word required in ministers Psal. 119. 1. Knowledg of Gods heauenlie mysterie howe attained Praier Psa. 127 1. Studie of the Scriptures Sixe thingâ— necessarilie required in à student of the Scriptures Knowledg of the tongues Logique Natural Philosophie 〈◊〉 4 1â— Obseruation Tradition 2. The second thing required in ministers preachers of the Gospel Feeling of the heart Phil. 1 9. 10. 11. Ende of knowledge State of wicked ministeri 3. The third thing required in the ministers of the Gospel Isai. 62 10. Rom. 8 31. The crosse what it signifieth 1. Kinde of crosse or affliction Mat. 20 2â— Col. 1 13. * In the first parte Chap. 9. 2. kinde of crosse or affliction Heb. 10 29 Ezek. 7 27. Special things to be considered of him who is 〈◊〉 punished for his offences The diuel giuen vnto falshood crueltie 1. Pet. 5 8. Man in affliction is to coÌ„pare his owne sinnes with the punishment he doth either suffer or deserue No man so punished in this worlde according to his deserts Psal. 38 2. 3. 4. 5. 6. 7. 10. Howe godlie men doe esteeme of their sinnes Contrition meritorious with the Papistes Isai. 28 21. Luk. 4 23. Mat. 18 11 Mat. 11 28. * Which commentarie of this Auctor is extant in English 3. Kinde of Crosse. Abraham howe tried Ioseph howe tried Troubles of Ioâ— Iob 19 25. 1. Iohn 5 4. Wisd. 3. 6. 1. Pet. 1 6. 7. Exo. 15 25. Eccles. 38 5 4. Kinde of Crosse. Aug. in Psal. 119. Kindes of Martyrdome Wisd. 2 19. 1. Tim. 4 10 Profite of Martyrdome Theod. Lib. 9. de Legibus Exod. 3 2. 3. Acts. 5 40. 41. How manie thinges are to be in à Martyr Acts. 7 55. 56 c. Who suffer as Martyrs Whie God suffereth his Saints to be martyred Psa. 116 15 Math. 5 10 Psal. 126 5 6. 2. Cor. 4 17. Heb. 12 11. 1. Pet 4 13 Howe the Martyrs are to be worshipped Martyrs are not to be worshipped Mat. 4 10. Psal. 121 2. Psal. 50 15. Iohn 16 23. 1. Iohn 2 1. 2. Whether idolatrous Princes are to be obeied 1 Pet. 2 18. Obedience to Magistrates Acts. 5 29. Tyrâ—â—â— how to be resisted Dan. 3 12. 16. 17. 18. 1. Cor. 10 14 Who maie by weapon if neede so require resist Tyranâ— Mat. 22 21 God à wel and in what sense Psal. 42 2. Ier. 2 13. Ierem. 2 13. Iohn 4 10. 14. The water of God what Ioel. 2 28. Iohn 6 68. Reuel 21 6. The water of life howe receaued Iohn 6 35. Isai. 12 3. 4. Iohn 4 14. Zach. 14 8. Gen 2 10. 1. Cor. 10 4. Isai. 55 10. 11. Enimies of the Church who * In the first parte Chap. 3. Page 18. 19. Purpose of Satan Rom. 4 7. 1. Iohn 5 4. Tyrans enimies to the ministers of the Church Psal. 52 5. 6. 7. 8. Whether the preachers in time of persecution maie flie or no. Mat. 10 13. Iohn 10 22. Mat 2 13. 14. Acts 9 25. An obiectioÌ„ Mat. 10 18 Answere Au. Ep. 180. Sophisters an other sort of enimies Pro. 27 16. Logique Eccles Hist. Lib. 13. Hypocrits â— fourth sorte of enimie 〈◊〉 Hypocrites who Mat. 7 15 Hypocrisie what Epicures â â—isi kinde of enimies to religion These obiections are somewhat confuted in the 1. parte Chap. 12 pa. 120 121. Comforts for godlie ministers in their troubles Mat. 16 18. Psal. 115 1. 2. God how present in his Church Num. 14 13 14. Ioshua 3 10 1. Sa. 17 46. Isai. 37 20. Ends of God his presence in the Church Numb 14 9. Psal. 83 17. 18. Psal. 52 5. 6. 7. 1. Reason The latter reason Matth. 6 9. * 1. part cap. 3. Page 11. 12 c. Psal. 32 7. Psal. 32. 7. Psal. 73 16 17. 18. 19. 23. 24. Psal. 73 27 28. Whie the wicked goe on in wickednes Ierem. 4 27. Isai. 5 21. 1. Blessing of the Church The second blessing of the Church Psal. 5 11. 12. Psal. 18 35. Ephes. 6 16. 1. Tim. 1 18 19. The 3. 4. blessing of the Church Grace what Glorie what To walk innocentlie what is signifieth A twofolde perfection Rom. 10 4. Iosh. 24 14. 1. Chr. 28 9 Isai. 38 3. 1. Tim. 18. 19. Psal. 9 10. Rom. 10 4. Effects of faith Rom. 8 10. Isai. 11 5. Ephes. 6 10. Hos. 2 20. 1. Pet. 1 7. Deut. 27 29 Leuit. 18 5. Cond â—nworâ— on what Iustification what Pelagius Against Pelagius Rom. 5 12. 14. 15. 17. 18. 19. Psal. 51 5. Christ not a meere man as the Pelagians did teach Rom 7 14. Iude verse 19. Eccle. 7. 22. Iob. 14 4. The second argument Rom. 2 2. The 3. Argument Gene. 6. 5. Iob. 9. 2. 3. 20. Psal. 14. 1. 2. 3. Psal. 19. 12. Psal. 130. 3 Psal. 143. 2 Prou. 20. 9 Esai 64 6. Ioh. 9. 3. Rom. 3. 9. 10. 11. 12. 13. 14 15. 16 17. The fourth argument Leuit. 18 5. Gal 2 21. Touching the vse of the lawe Vse of the Lawe in the conscience Gal. 3. 24. 22. Matt. 8 23. 24. c. The vse of the Law after mans iustification A confutation of their argumentes which think that by the workes of the Law meÌ„ are iustified Leuit. 18. 5. Matt. 19. 17 Luk 7 48. Rom. 3 20 Rom. 11. 32. Gala 3 22. Rom. 10 4. Matt. 9. 13. Rom. 3. 21. Rom. 4 13. 14. Rom. 10 3. Rom. 11 6. Ephe. 2 8. 9. Rom. 3 27. 28. * Or in the chapter immediatlie following True iustificatioÌ„ what 3. Thinges required in iustification Luk. 24 47. Remission of sinnes what Matt 1 21. Rom. 3 23. Act. 20 28. Gala. 13 13 Ioh. 8 34. 36 Rom. 3 25. True righteousnesse what Rom. 10 4. Rom. 4 5. Rom. 5 19. 2. Cor. 5 21. Gene. 3. 15. Gene. 22 Psal. 22 31 Rom. 10 4. Isai. 53 11. True knowledge of Christ what Iere. 23 6. Iere. 17 7. Phil. 3 8. 9. Deut. 27 26 Gala. 3 10. Rom. 6 14. Rom. 5 18. Rom. 8 1. 2. Ioh. 1 12. Rom. 8 15. 16. 17. Adoption Rom. 8 28. Rom. 5 3. 4. 5. Rom. 8 23. 21 Rom. 5 2. Gal. 5 5. 1. Ioh. 3 2. Iustification what Causes of mans iustification Rom. 8 15. Act. 2 38. 1. Cor. 1 30. 31. Iustification what Iam. 2 24. Rom. 8 14. Matt. 5 5. 7. 9. 10. Luk. 7 47. Luk. 7 41. 42. 43. 50. Rom 14 23 Heb. 11 6. Ioh. 15 5. 4 Matt. 7 18. Eeph 2 3. Rom. 8 7. 1. Cor 2 14 1. Tim. 1 18. 19. Mat. 25 34 35 36. Rom. 6 23. 1. DiffereÌ„ce concerning the matter of good workes Of Papistes works what the chiefe Papistical traditions of what sorts Howe the Papistes doe regarde the commandementes of God The proper note of Antichrist Mark 7 7. The principal good workes of Protestants 1. Tim. 4 1. 2. DiffereÌ„câ— of good workes The efficieÌ„â— cause of Papistical workes * Chap. 3. of this last part Ioh. 15 5. Phil. 1 6. Phil. 2 13. Three things necessarilie required in à good worke or in à good worker rather Psal. 119 105. The wil of man * In the 3. Chap. of this 4. part Psal. 51 10 3. DiffereÌ„ce about good workes 4. DiffereÌ„ce about good workes Matt. 7 18. * Chap. 3. of this fourth part Iam. 2 10. The true ende of good workes Iam. 2 23. Rom. 8 14. Heb. 11 26. 2. Cor 1 20. Psal. 62 12. Rom. 2 6. Leuit. 18 5. Gala 3 13. Deut. 27 26 2. Cor. 1 20. Rigor of the law Rom. 10 4. Rom. 2 6. Tob. 12 9. Dani. 4 24. * Chap. 2. of this fourth part Rom. 18 23. Phil. 3 8. Num. 35 7 8. Tob. 12 9.