either vnto the vnregenerate or vnto the regenerate If it be applied vnto the vnregenerate which are without Christ by the principle which we haue set downe it must needes folow that it is neither ratified nor performable wherefore it is referred vnto the first order of testimonies For it proponeth the iudgement of the lawe concerning the rewardes of good workes But forsomuch as an impossible condition namely if a man do my commaundements he shal liue in them is annexed it cannot be but that the vnregenerate are subiect vnto this damnatorie sentence of y e law Curssed is euery man that continueth not in al things which be written in the booke of the law to do them But if such a promise be referred vnto the regenerate in Christ the promise is firme and perfourmed in whom al promises are yea and Amen But moe thinges in order be to be noted in this place Firste how in the regenerate the rigor of the lawe is taken away which rigor consisteth in three thinges that is to say that none obedience liketh God vnlesse it be perfect that life is not promised but to them which fulfil the lawe that the cursse is denounced to al which offend yea in the least thing Secondly we are to thinke that a man nowe beleeuing pleaseth God as beloued in the beloued and as an heire of eternal life for Christ his righteousnes imputed to him which is the waie of life and saluation according to these wordes of Paul Christ is the end of the lawe for righteousnesse to euerie one that beleeueth Thirdlie it is to be considered that of the beleeuing man whom for Christ his sake he accepteth God requireth obedience and that as à moste louing father he promiseth à rewarde to him not of det for anie goodnes or price of the work but of meere grace through fatherlie kindenes wherbie he imbraceth the beleeuing man in Christ Iesus Fourthlie we must haue in minde that workes so done through faith be testimonies of religion euen as proper effectes be vndoubted arguments of the cause from which theie proceede And therefore is the Lorde saide to rewarde euerie one according to his workes as when Paul saith God wil rewarde euerie man according to his workes which workes be tokens of faith and most vndoubted arguments of the feare of God Of these workes mention shalbe made at the last daie that al creatures maie acknowledg the iustice of God in iudging But if à special promise be made in à certaine thing as when Tobiah doth saie Almes doth deliuer from death doth purge al sin and maketh men to finde life and Daniel Breake off thine iniquities by mercie towarde the poore for that shalbe à salue for thine error this rule which dependeth vpon the principle which we haue aboue set-downe is to be remembred Touching à particular fact we must iudge according to the qualitie either of the deede or of the person that doth it If we iudge by the qualitie of the deede it is moste true that no deedes of man be theie manie or fewe can satisfie the lawe of God as aboue in the firste order of testimonies we haue declared and therefore he cannot merit either righteousnes or life But if according to the qualitie of the person we doe iudge the iudgemeÌ„t wil be diuers as the persons be For the person that worketh either hath faith or he hath not If the person which worketh hath faith his worke done according to the lawe doth please and is imputed to him for righteousnes that is it is thought to be righteous for so much as it pleaseth God in respect of the person But if the person that worketh hath no faith it is impossible that the worke should please while this rule shal holde whatsoeuer is not done of faith is sinne And therefore diligentlie it would be considered what good workes be of themselues and of what account in respect of the workers Of themselues theie are of no valure neither doe theie merit anie whit because theie are not the fulfilling of the lawe Before the righteousnes of faith theie are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen y e vilest doung as Paul speaketh and abominable but after that righteousnes is coÌ„firmed theie are to be estemed not according to their owne desert but according to the goodnes of God which accepteth them for the persons sake y t pleaseth him in which respect these are imputed vnto righteousnes that is are taken for good workes as it is written of the zeale of Phinees which thrust throw the fornicators theie merit reward as Paul saith both in this life aâ—d in the world to come Now returne we vnto the saying of Tobias touching which I do saie first y t in the old traÌ„slation which à little before I cited the words be verie corruptlie red For according to the Greek theie should be thus red Almes or liberalitie doth deliuer froÌ„ death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This senteÌ„ce caÌ„not be applied to the Pharisee or to anie man y t is not regenerat For as the almes here coÌ„mended is à particular work so in the vnregenerat it is manie waies polluted So that it is to be referred vnto y e regenerat But theie haue remissioÌ„ of sins frely for Christ his sake by whose bloud theie are cleÌ„sed froÌ„ al iniquitie But the last particle in y e saying of Tobias namlie Theie shalbe filled with life that is theie shal enioie à long life doth shew how Tobias speaketh not of purging of sin before God but in this life only before meÌ„ who coÌ„mend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giueÌ„ touching y e place of Daniel which in y e hebrue is thus red Redeeme thy sins by righteousnes thy iniquities by mercie towarde the poore lo so thie peace y t is prosperitie felicitie in thie kingdome shalbe lengthened prolonged Here Daniel of necessitie must meane y e fruites of repentaÌ„ce which are most vndouted argumeÌ„ts of faith of the feare of God merit the mitigatioÌ„ of punishments à prosperous successe of affaires both priuate and publike which thing Daniel doth signifie in these wordes Lo so shal thie peace be lengthned proloÌ„ged To be short al y e senteÌ„ces whersoeuer they be redin y e holy scripture coÌ„cerning good works are to be vnderstood according to their circuÌ„stances and as the matter doth require are to be applied to these foure orders of testimonies But theie which confound these orders theie peruert y e scripture and trample vpon y e blood of the son of God with their feete wheÌ„ they indeuor to ascribe that to works which belongeth properlie to y e son of God our mediator Iesus Christ to whome with the father and the holie ghost be honor praise and glorie now
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
welter in their sinnes fighting vnder the standard of sathan are depriued of these blessings whiche the Church onelie is partaker-of doubtlesse there can bee nothing more miserable than to wander without the Church of God and to bee carried from sinne vnto sinne vntill theie fall headlong into euerlasting wretchednesse THE FOVRTH part of the Psalme CHAP. 1. 1. The summe of the fourth part of this Psalme 2. Whie the Church is happie THE fourth part of the Psalme is a conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a firme confidence in God The 12. verse O LORD OF HOSTES BLESSED IS THE MAN WHICH TRVSTETH IN THEE HItherto by qualities affections and sundrie actions hee hath shewen who are the citizens of the Church that shal be blessed saued now he laieth before our eies the cause of iustification and of happines namelie a trust in the mercie of God which is ratified in Christ alone Blessed saith he is the man which trusteth in thee This confidence springeth of knowledge according to the saieng of the Psalme Theie that knowe thie name will truste in thee for thou Lorde hast not failed them that seeke thee But whie is he blessed that trusteth in the Lorde Because he is the heire of eternal life Wherefore is he heire of eternal life Because he is righteous Whie righteous For that he is in Christ and of Christe hath that which the lawe requireth namelie righteousnes according to this sentence Christe is the ende of the lawe for righteousnes vnto euerie one that beleeueth And therefore confidence dependeth vpon the promise of free mercie Free mercie dependeth vpon fatherlie kindenes Fatherlie kindenes is grounded in the merite of the sonne the merite of the sonne is the ransome for the sinnes of the whole world which ransome is by faith applied to man For as the medicine not being applied vnto the diseased place bringeth no profite to the sick So the promise of fre mercie in Iesus Christ although of it selfe it be true and strong yet doeth it not profit man vnlesse he haue faith whereby application is made And yet maie it not bee thought that application through faith is made in respect of the merite or dignitie of the beleeuing man but for Iesus Christ his sake whome man through faith apprehēdeth that by his blood he maie be purged from sinne and endued with his righteousnes wherebie God maie accept him For the lawe hath nothing which it maie accuse in the faithful Because theie haue the righteousnes which the lawe exacteth and for which it promiseth life Notwithstanding after that man is iustified by faith he is to liue by the virtue of the spirite of faith For it cannot be that à man at one time can truely beleeue and liue after the flesh Therefore saith Paul If Christ be in you the bodie is dead because of sinne but the spirite is life for righteousnes sake Here the Apostle putteth à double effect of Christ dwelling in vs through faith to witte mortification and life So then wheresoeuer à liuelie and healthful faith is there also be the naturall properties of the same Hence it is that the scripture doth iudge of faith by the properties thereof and that to the ende that no man should deceaue himselfe with à vane shew of faith As therefore we gather the life of the bodie by the motion thereof So we knowe the life of faith by good workes But by the waie diligent heede is to be taken that we do not confoūd the faith wherebie Christ is apprehended either with his properties or with the qualities affections or actions of such as are iustified For theie which so doe ouerthrowe the doctrine of free iustification Moreouer the Hebrewe worde wherebie confidence in this place is signified is opposed against doubtfulnes and expressed by manie wordes of Paul among which are these Elenchos which is when the minde conuicted with firme reasons touching the truth of God doth rest it selfe Hupostasis wherebie the minde setteth it selfe against all obstacles or tentations Plerophoria by which à godlie man is carried with ful course into the hauen of blessednes Pepoithesis confidēce of which ariseth boldnes For these causes faith is compared by the Prophet Isaiah to à girdle about the loines by the Apostle Paul to à shield by Hosea the Prophet to à token of marriage and by Saint Peter to golde which is tried in the fire CHAP. 2. 1. Of iustification 2. The sundrie sortes of testimonies of the holie Scripture concerning iustification FOrsomuch as Dauid in this place doth pronounce those blessed that trust in God and no man can be blessed vnlesse he be righteous For the faithful are therefore blessed because they be righteous for no man euer yet was or shalbe blessed without righteousnes which righteousnes is the cause of life yea and of saluation and true blessednes I thinke it good in this place to adioin à briefe discourse touching the iustification of man before God And although this doctrine of iustification is plainlie deliuered both in the Vniuersities and Temples of this Realme yet forsomuch as much darkenes is often mixed to this cleare light especialie of politike fellowes and hypocrites whereof the one sorte applieng themselues to the Ciuil Courtes do measure righteousnes by the measure of reason and the other putting on the visor of righteousnes wil bee counted righteous and holie◠and neither sort knowe rightlie to iudge betweene those testimonies of Scripture which properlie belong vnto the causes of iustification and betwene those other sentences to be applied vnto other purposes according as circumstances of places and the analogie of faith shall require I will propose foure sortes of testimonies of Scripture which are woont to bee handled in this matter wherebie it shall moste euidentlie appeare what is the true sentence of the Church of God concerning the iustification of man before God and of what account the obedience of the faithful toward God is The sorts of testimonies be these The first is about the extreme right of the lawe according to the rule of GOD his iustice The seconde of the most comfortable equitie of the Gospel according to the promise of grace The third touching the proper and necessarie fruites of faith and of the properties qualities and actions of such as are iustified The fourth of the rewarde of the good workes according to the promises of God This difference of testimonies being knowen it wil be an easie matter to iudge of this whole doctrine CHAP. 3. 1. The first sort of testimonies concerning iustification 2. That no man can fulfil the lawe 3. Against the Pelagians and Papistes 4. Argumentes that none can fulfil the lawe by the power of nature THe first order of testimonies concerneth the extreme right of the lawe according to the rule of Gods iustice which is the lawe it selfe Nowe the extreme right of the lawe is to
bestowe life and saluation vppon none vnlesse by the sentence of the lawe hee be pronounced righteous and also without respect of persons to adiudge so manie to the cursse and wrath of God and to eternall paines which haue not yeelded pure perfect and cōtinual obedience to the lawe This right of the law is conteined in the promises threats added to the lawe of God And the summe thereof tendeth vnto these two sayinges of Moses Curssed be he that confirmeth not all the wordes of this lawe to doe them And The man which doth them shal liue in them that is as God condemneth the transgressor of the lawe so hee doeth iustifie the fulfiller of the same For as to bee condemned is by God through the accusement of Moses or the law the verie conscience of man bearing witnesse againste him named to be guiltie for transgressing the lawe to bee pronounced vniust and to bee adiudged to eternal death as accursed of God So to be iustified is by God through the quitance of Moses or the Lawe the verie conscience of man excusing him to bee named not guiltie for fulfilling the lawe to bee pronounced righteous to be adiudged to eternall life as blessed of GOD and that in respecte of the couenant betweene GOD and man This being set downe I will propose à demonstration whereby it shall appeare that no mortall man since the fal of our first parentes can legalie be iustified before the tribunal seat of God Iesus Christ onely excepted who is both God and man pure from all sinne absolutelie righteous according to the law And the demonstration is this Whosoeuer doeth perfectlie fulfill the lawe of God is righteous by the lawe and heire of eternall life by the promise of God And contrariwise hee that doeth not fulfill the lawe is accurssed and subiect to the wrath of God and to eternall paines according to the sentence of the lawe But no man since the fall of our first parentes Christ onelie excepted was euer found that coulde fulfill the lawe of God Therefore no man is righteous by the sentence of the lawe and heire of eternal life by the couenant of God but Christ alone who beeing free from contagion of sinne did perfectlie fulfill the lawe but all other besides him are by nature subiect to the cursse to the wrath of GOD and to eternall tormentes The maior is proued from the extreme right of the lawe that is from the promises and threateninges of God his lawe And this no man will denie as apparent by the worde of God but the minor is in controuersie For both the Pelagians and the Papistes doe reiecte the minor as vntrue but theie builde not both vpon the same foundation Pelagius because hee tooke-awaie originall sinne and taught how sin was sent-ouer to the posteritie of Adā not by propagation but by immitation onely ascribed to the power of man y t theie could by their natural strength of them selues fulfil the lawe of God and by the merites of good workes attaine euerlasting life And forsomuch as erroneouslie hee supposed that Christ was à meere man and yet for all that yeelded perfect obedience to the lawe hee concluded that other men likewise if they woulde might obserue the lawe and thereby be iustified and saued But howe weake yea howe false the foundation of Pelagius is the scripture in manie places doeth euidentlie declare For in that hee saith howe sinne is sent-ouer to the posteritie of Adam by imitation onelie it is most vntrue as Paule in his first Chapter vnto the Romanes doth most cleerelie teach where he handleth this verie argument namelie that wee are guiltie not by imitation but by propagation As by one man saith hee sinne entered into the worlde and death by sinne and so death went ouer all men forsomuch as all men haue sinned Againe Death raigned from Adam to Moses euen ouer them also that sinned not after the like maner of the transgression of Adam Are not these wordes quite contrarie to the saying of Pelagius which imagineth that sinne is sent-ouer by imitation onely Againe By the offence of one manie are dead that is all which were borne of Adam according to the common lawe of birth Againe through one which sinned death and condemnation came thorough one offence vnto condemnation Againe By the offence of one death raigned through one And again by the offence of one the fault came on al mē to condemnation by one mans disobedience manie were made sinners What can be spoken more plainelie Dauid also hee saith Behold I was borne in iniquitie and in sinne hath my mother conceaued mee Here Dauid speaketh not of à certaine sin of his parents as though the worke of marriage were à sinne which is wel knowē to be the holie and lawfull ordinance of God but of the contagion whereby we al y e sort of vs are both conceaued and brought into the world polluted because of the offence of our first parentes in whome the whole nature of man is corrupted and guiltie Therefore vnto the Ephesians Paul saith Wee were by nature the children of wrath so wel as others The foundation therefore of Pelagius being taken awaie the building wherevpon he had builded doth of it selfe come vnto the groūd So that when Pelagius doth argue thus We are borne without original sinne and onelie by imitating sinful Adam we are made guiltie therfore by the power of nature we can fulfil the lawe the Antecedent is constantlie to be denied as that which is contrarie both to the course of the whole scripture to the iudgement of al good writers And whereas the saide Pelagius doth affirme that Christ was onelie man not God too and yet notwithstanding yeelded ful obedience to the lawe and therefore others also maie fulfil the same it is à friuolous argument and ouerthrowne by the consent of the whole Scripture For the whole Scripture doth commend Christ God and man to vs saith he is the onelie sauiour testifieth that he is the beholder of heartes and acknowledgeth him to be present in all places Now y e Papists which also denie the minor of our argument builde vpon another foundation to wit vpon à false definition of God his lawe For with the Pharisees theie thinke that the lawe doth onelie restraine the hande as theie saie and requireth onelie outward ciuil workes which when men doe theie saie how theie are iust before God and doe merit by their obedience eternal life original sinne being abolished through the death of Christ. And therefore theie define the iustification of the vngodlie to be à remissiō of sinnes and à perfection of good works But how vane and friuolous this toieng of the Papistes is first the Law it selfe which brideleth concupiscence doth shewe Secondlie Paul compareth the Lawe of nature of men together as things cleane contrarie We know saith he that the law is
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
he we do finde such places in the Scriptures as do seeme to attribute righteousnesse to workes special regarde must be had vnto the foundation from which they do spring And when they proceede from faith they are to be ascribed vnto the roote For example Blessed is he that iudgeth wisely of the poore the Lorde shal deliuer him in the time of trouble Here mercie toward the needie and poore is not set for a cause of blessednesse For mercie is a particular worke whereby the law of God is not satisfied But such manner of speech Dauid vseth because the effecte is a most certaine argument of the cause it hath So that the man which hath mercie on the poore is blessed because he beleeueth Now then through faith he pleaseth the worke also pleaseth not for the perfectnes thereof but for that God accepteth it because the person is not vnder the lawe but vnder grace And that it is necessarie that the workes which God accepteth of must proceede from faith it is manifest For whatsoeuer is not of faith is sinne And without faith it is impossible to please God The Lorde himselfe doth saie Without me ye can doe nothing As the branch cannot beare fruite of it selfe except it abide in the vine No more can man doe anie thing vnlesse he abide in Christ through faith For before we be regenerate we are euil trees Which cannot but bring foorth euill fruite wee are the children of wrath and dead in sinne we are flesh Whose wisedome is enmitie against God we are natural mē which perceiue not the things of the spirit of God And therefore whatsoeuer God promiseth to such as do good works that must not be promised indifferentlie to al but onelie to such as obeie through faith For seeing the iust doe please by faith theie doe necessarilie bring foorth the fruites of righteousnesse of faith namelie good workes which no more can be separated from the righteousnes of faith than the natural propertie from the subiect Wherefore as the argument is alwaie good from the subsistence of anie subiect vnto the natural propertie of the same and contrariwise the propertie being set the subiect of necessitie must be seene so faith which iustifieth man being set good workes which are y e properties of y e spirit of faith are necessarilie set And againe good works being set faith frō which theie do spring must needs be set So whersoeuer faith is not good workes are not wher good works be not ther is not faith the cause of good works Therfore saith Paul Fight à good sight hauing faith and à good conscience which some haue put awaie and as concerning faith haue made shipwracke So often then as promises doe seeme to be annexed to good workes we are to make recourse vnto the roote and ground namelie faith For as there be two beginnings of thinges one is that theie be the other that they be known so faith as the beginning of being worketh so that thou art righteous and good workes as the beginning of knowledge bring it to passe that thou art knowne to be righteous Hence the Lorde at the last daie wil propose the beginning of knowledge to the righteousnesse of faith which shalbe apparent in the sight of al creatures For thus he wil saie Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meat I thirsted and ye gaue me drinke I was à stranger and ye lodged me I was naked and ye cloathed me I was sick and ye visited me I was in prison and ye came vnto me Here the Lorde wil not haue the workes of mercie toward his members to be merites of the heauenlie kingdome but by certaine tokens he declareth who are the sonnes of God vpon whom the kingdome of God freelie for Christ his sake without anie merites of man shalbe bestowed For so saith Paul The gift of God is eternal life through Iesus Christ our Lord. And although by that which hitherto hath beene spoken it is none harde thing to iudge howe our doctrine concerning good workes differeth from the papistical imaginations Yet that the more distinctlie and particularlie this difference maie be seene I wil adde somewhat more here-vnto and that for two causes the firste to shewe the vanitie of those men who hearing that both we and the Papistes doe require good woorkes doe thinke that we striue not about matters of importance but onelie about words and that of pride onelie to gaine-saie Wherebie theie doe sufficientlie bewraie themselues to know nothing touching this controuersie of so great importance vpon which al our saluation doth depend Secondlie that godlie auditors maie be rightlie instructed in this matter and necessarie doctrine maie haue alwaie in à readines wherwith to answer such as indeuour to ouerthrow our religion and slaunder the same without reason either of meere malice or of grosse ignorance The difference therefore betweene vs and the Papistes touching good workes consisteth in foure thinges to wit in the matter efficient causes in the manner and in the oft doing of good woorkes If we shal proue this thing by euident argumentes I thinke there is none but wil graunt if so be he wil yeelde vnto the truth rather than to the vanitie of his own minde that for iust causes we are prouoked thus to contend The firste difference therefore is taken from the matter of workes For the Papistes doe place their chiefest workes and worship in the traditions of men the which theie preferre before Gods comaundementes which traditions for al that partelie be in their kinde indifferent as appointed fastes and certaine songues but in their vse and ende vtterlie wicked because theie put à confidence in them while theie perswade themselues that by obseruing of them theie doe merite the remission of sinnes partlie theie are superstitious meerelie ethnical as hallowing of water of fire of herbes of candles with infinit such toies wherevnto also theie doe ascribe the power to abolish sinne and driue awaie diuels and partlie theie are apparantlie wicked as such are that are contrarie to the word of God as is the inuocation of saintes the marchandise of masses the worshipping of Images the bearing about adoratiō of bread These and the like traditions the Papistes with fire and sworde doe vphould caring little or nothing at al for the breach of God his commaundements as euidentlie appeareth by the verie punishmentes which theie doe appoint For in the Papacie the contempt of the idolatrous Masse is more sharpelie punished than adulterie or incest A much more heinous offence is it among the Papists to eate flesh vpon à Fridaie than to kil à man vpon anie daie Wherebie it is apparent that the Papistes doe preferre their traditions before the commaundementes of God which thing is the proper note of Antichrist
thing commaunded is done as it should be according to the mind of the commaunder The hypocritical Pharisee giueth almes and the iustified Publican giueth almes in like sorte His that is the Pharisies almes the Papists define to be a good worke whereas before God it is abhominable but we pronounce the Publicane his almes a good worke not onely because it is commanded but specialy because through faith wherby the Publicane was iustified it was done to the glorie of God And therefore it hath the forme of a good worke when the worke commanded of God by a person iustified through faith is done principaly for God his glorie And a worke so done whether it be an inward or an outward work is the spiritual seruice of God Moreouer wheras certain ciuil works done euen of such as are not iustified by faith are profitable and do good to manie and therfore thought good works I grant they are so caled and be such too but in vse not in seruice For whatsoeuer an impure person doth it is vnpure abominable before God And though God sometime doe recompence such workes with rewardes he doth it for the vse sake not because they are the seruice that pleaseth him or be good of themselues The fourth thing wherin we dissent from the Papists in the doctrine of good workes is y e diuersitie of ends For they do appoint other endes of good works than we do which folow the direction of God his worde For they say good works are to be done y t we may deserue fauor be iustified through our works before God But how false absurd this Pharisaical opinion is we haue already in the first order of testimonies declared That no works do merit fauor iustificatiō it is hereby manifest because an euil tree cānot bring forth good fruite Therfore what can a mā not renued seeing he is wicked vnpure without vnderstanding vnprofitable merit by vnpure works Again if a man be iustified by works before God it must needes of necessitie be either because he fulfilleth y e whol law according to y e rule of God his iustice or in respect of particular obseruing som certaine commandement But each is false For as aboue we haue proued no mortal man can fulfil the whole law of God neither before conuersion nor after Secondly it is manifest that none is iustified by a particular fact both because it is not the fulfilling of the law which is required vnto y e righteousnes of the law also for that he which faileth in one commandement as Iames doth say is guiltie of al. Then seeing no man may be iustified neither by the whole law nor by a part of the same in vane doe the Papists contend that the ende of the lawe is that men by their owne workes should be iustified in the sight of God But we do teach that good workes be therfore to be don that being iustified by faith we may giue due obedience to God as children to a most louing father that we may be founde liuely branches and bearing frute in the true vine which is Iesus Christ that men seeing our good workes may glorifie God and be prouoked vnto wel doing by our example that through good works we may be directed vnto y e hauen of blessednes that by good workes as by an vndoubted marke of Gods children we may shew our selues enimies to Satan whō in baptisme we renounced y t we may encrease y e ioy of the angels in heauen which are much delited with the repentance of men aud with holines of life and that by workes we may be knowne and declared to be truly righteous that is that we be not deceaued with a vaine shew of faith as it happeneth vnto hypocrits as Iames in his seconde chapter declareth for whom to be iustified is to be declared and acknowledged righteous before the world Abraham beleeued aud is was imputed vnto him for righteousnes Bu when at the commaundement of God he was readie to kil his onely sonne by his willingnes to obey he declared how he was righteous not onely to others but also to himselfe For liuely faith hath this propertie that it preferreth obedience toward God before al worldly things be they neuer so deere as appeareth in Abraham So that he which is so affected that he desireth nothing so much as to obey God and to preferre obedience to him-ward before al things els he hath a most certaine token of a liuely faith and of the spirit of Christ wherby he is moued dwelling with in him For so many as are led by the spirit of God saith Paule they are the sonnes of God to wit through faith a true note wherof is that motion of the spirite wherby we are moued to yeelde obedience to God with al readines although we continualy do feele a combat of the flesh with the spirit which fight vndoubtedly in this life shal neuer cease The summe of this difference tendeth to this point The papists do make workes to deserue and to procure saluation we with Paul number them among the effectes of faith and fruits of the righteousnes of faith The Papists doe place the perfection of righteousnes in works we define them to be an obedience begon pleasing God because of the persō that is righteous which obedience can no more be separated from free iustification than the natural propertie from the subiect it hath as heate from fire as aboue hath been showen CHAP. 6. 1 The fourth order of testimonies 2. The rewardes promised vnto good workes THe fourth order as we proposed is touching the rewarde of good workes according to the promises of god which the godly without iustification do lawfully behold and through faith expect the things promised as Moses is written by faith to haue had respect vnto the recompence of the reward Moreouer the rewarde is promised to good works somtime simply to euery man sometime specialy to this or that man for a particular worke which is obediēce in some certain thing And that rightly without error we may iudge of such cōmon and special promises this principle is to be kept in minde namely that al promises without Christ be to none effecte For if as Paul saith al the promises of God are in Christ yea and Amen that is firme and ratified it foloweth that no promises without Christ can take effect be firme Whereof this also is gathered that none obedience without Christ doth merit reward Now this foundation being cast let vs entreate of the promises of rewarde according vnto the difference which we haue proposed Therefore when reward is promised simply or in general to euery man for good workes as when both in the Psalmes and also in Paul it is said He wil reward euery one according to his workes the promise must be applied by a distinction For such a promise hath a double respect Because it is to be referred
THE FAITH OF THE Church Militant Moste effectualie described in this exposition of the 84. Psalme by that reuerend Pastor and publike Professor of Gods word in the famous vniuersitie of Haffine in Denmarke NICHOLAS HEMMINGIVS A treatise written as to the instruction of the ignorant in the groundes of religion so to the confutation of the Iewes the Turkes Atheists Papists Heretiks and al other aduersaries of the trueth whatsoeuer Translated out of Latine into English c. by THOMAS ROGERS AT LONDON Printed by H. Middleton for Andrew Maunsel ANNO. 1581. ⧠To the right honorable and virtuous Ladie the Comitisse of Sussex c. Grace and fauour both with God and man INfinite and vnspeakeable are the benefits of our God to vs ward right honorable among which his gratious miraculous reuealing of the eternall truth from time to time is as diligently so gratefully to be recorded For manie and those mightie aduersaries hath it had in all ages Satan the prince of darkenesse in Paradise Kaine with his posteritie before the floud after the drowning of the worlde Cham and his seede vntill the promise vnto Abraham from that time vntil the Lawe was deliuered by Moses the Ismaelites the Chaldeans the Persians the Aegyptians blemished and to their powers banished the same In the time of Ahab through the priests of Baal and the false prophets in the time of Nebuchad-nezzar through extreme captiuitie and in our Sauiours time what through the tyrannie of wicked Magistrates and through the heresies of vngodly teachers smal tokens of this truth in the world could be seene of man Furthermore consider we the time after our Sauiours death when the Apostles yet flourished the ages after that vntil this verie daie and we shal finde that verie fiercelie it hath bene assalted and is come vnto our hands with no smal adoe For in the Apostles time Simon and Elymas sorcerers false-apostles and false brethren whereof some at Colossâ— gaue out that the traditions of men were necessarilie to be obserued that the superstitious affliction of the bodie was à religious seruing of God that differences shoulde bee set betweene meates and drinkes and daâ—es according to the Iewish custome and that the sonne of God Christ was not the worker of mans saluation but that by Angels we haue an open accesse prepared vnto the Father others at Ierusalem taught that circumcision was so behooueful vnto saluation that vnlesse men were circumcised it was vnpossible for them to bee saued and that freelie or by faith alone wee are not iustified but by workes also others at Corinth were of opinion that there was no resurrection at al others that it is alreadie past as Hymeneus and Philetus and others to oâ—it the vngodlie opinions both of those which inueighed against Magistrates whom Peter and Iude wrote against and of those which mingled the trueth with vane fables and genealogies as manie did in Asia and in Crete and of those who thought how such as beleeued might liue as theie would in al licentiousnes forsomuch as freelie without good workes they were iustified which imps of Satan by the Epistle of Iude are worthilie consuted and finallie of Antichrist then arising in his members vtterlie denied Christ yea and God too as Atheâ—sts did what in theÌ„ was to seduce men from this truth These being dead others arose both in nuÌ„ber more pleÌ„tifulie for their abhominable errors more hurtfulie to y e Church of Christ. As vnder the Emperor Adrianus the Gnostikes a pestilent companie whereof some were called Barborians some Barbolites some Cod â—ans some Stratio tikes some Phibionites some Zacheans vnder Antoninus Pius not onely the Valentinians of whom did spring the Nâ—asinors the Phenionites the Setheans the Kainites the Orphites the Antitactars and others but also the Marcionites the Cerdomtes the Eucratites and Hydroparactites with the Seuerians vnder Antoninus Verus the Montanistes the Cataphrygians the Artotyrits vnder Philip the Ariabans and Helchesaits the Nouatians and Catharans vnder Decius vnder Gallus the Noetians Patripassians Hermogenians the Millenaries and the Nepotians vnder Galienus the Samosatenians vnder Probus the Manichies c the cursed errors of al which I mind not either for breuitie or for modestie sake to recite To conclude so did the seede of heresies in a short space of time take roote that Augustine in a certaine place confesseth howe in his daies they were growen vnto fourescore and eight principal famous and seueral sects Which enimies to this truth decreased not but dailie more and more forceablie encreased in such wise that their errors were neither in corners taught nor defended by a fewe priuate and obscure fellowes as manie of the former but both publiquelie professed ouer the whole worlde and also stiflie maintained against al men by the greatest tyrans that euer gouerned I meane the Pope and the Turke whereof this by force and hee by fraude and both most wretchedlie for these 900. yeares haue desperatelie addicted themselues to the vtter abolishing of this eternal truth But al in vane For as God in times passed raised vp against Kaine Habel against Cham Sem against the Ismaelites the Israelites Abraham against the Chaldeans Ioseph against the Aegyptians against the Priests of Baal Elias Micheas against the false Prophets Daniel and his felowes against Nebuchad-nezzar Christe against the Pharisies c Philip and Peter against Simon Magus Paul against Elymas the disciples of Christ against false-apostles against heretikes to saie nothing at this time of the blessed Martys whiche vnto the death stucke vnto this trueth Irenaeus Cyril Tertullian Augustine and other Godly fathers by whose learning zeale and constancie the trueth maugre the heads of al aduersaries was maintained So he hath dailie doth stirre vp his seruants to withstand them Howe the one namelie the Turke preuaileth ouer this truth not onelie the manifold companies of Christians in Grecia Mysia Bulgaria Thracia Russia Muscouia but also the Patriarchs of Byzantie of Alexandria of Antioch of Ierusalem al which are Christians the publike seruice of Christians day by day in moe than twentie temples euen in the chiefest ciâ—â—e of his empire at this verie instant al which couÌ„tries persons notwithstanding being tributarie vnto the Turkes do witnes And how the other I meane the Pope his holines doth prosper by the present state of England of Scotland of Germanie France Denmark Bohemia besides other nations and kingdomes for al his bloodie inquisition in Spaine and Massacres in France and murthers in Scotland and wars in the low countries and rebellions in Ireland and conspiracies in England it is apparent to y e view of the whole world Wherby it may be gathered that great is the trueth and it wil preuaile It is the parts therefore of vs which are partakers of this trueth first to be thankeful vnto almightie God for preseruing the same from perishing for gathering to
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
fewe attaine-vnto could for all that persuade the people howe theie were to be folowed Hitherto generalie haue we spoken of heauenlie miracles now come we vnto y e markes wherebie diuine are distinguished from diuelish and true from from fained miracles The notes are sixe namelie the truth of the nature the power the manner of doing the efficient cause the cause mouing before it be wrought and the ende By these notes as it were by à touch-stone miracles aswell of Christ and of the Saintes namelie diuine as fained and diabolical as of Magicians and inchanters are to be examined For the first therefore The truth of the essence is to be considered All the miracles of Christ haue the trueth of the essence that is are such in deede as theie seeme to be Lazarus had lien foure daies in the graue stoonk againe therefore without doubt he was dead Therefore Christ raising him from the dead wrought à true miracle in deede For beeing raised he liued truelie he eate and dranke wherebie manie Iewes that knew him marueled much at the miracle Neither was there wanting which sought to kil Lazarus that so theie might either blemishe or denie the dead And therfore it was à true miracle But the miracles of the diuel and of magicians are done by iuggling and deluding the eies as those were in times passed that happened in Epidaurus and els where or by secret and natural philosophie For the diuel who exactlie perfectlie knoweth both the nature power of things can secretlie applie either herbes or stones the effect whereof is counted of ignorant men for a miracle albeit it be the worke of nature The second note whereby true miracles are knowne from false is the power whereby theie are wrought the which if it exceede the power of nature is doubtles diuine and the miracles so done haue God for the author of them This diuine power may diuerslie be seene in the miracles both of the Saintes and of Christ himself First in y e verie action as for y e sūne to staie his course or to returne frō the west vnto the East for a man to walke vpon the waters as vppon drie land which thing we reade our Sauiour to haue done Secondlie in the subiect vppon whom the deede is done as to giue to the blinde sight and life to the dead For nature may giue both light and life too but not either to the blinde or to the dead as our Sauiour did Thirdlie by the order also and manner wherby they are done as suddenlie to cease à tempest and the troubled sea suddenlie to heale the sicke So do we reade our Sauiour Christe to haue commaunded the windes and the sea and the tempests which forth-with obeied him manietymes euen with à becke and suddenlie to haue healed leapers and others Fourthlie by the worker as to behold the heartes of men which thing belongeth onlie vnto God How often I pray you do we reade that Christ sawe the verie cogitations sometyme of his owne disciples somtyme of his aduersaries Fiftlie by the instrument wherwithal the miracle is done as with claie to restore sight to y e blind wheras claie naturalie wil make blinde rather but the Lord vsed claie in healing the blind that the curing might seeme to proceede not from nature but from the God of nature And so Christ did worke al sortes of miracles that if anie man as the mindes of men are very diuers should suspect or not be throughlie persuaded in some one so manie and so diuers were added that now al matter and occasion of doubting is quite remoued so y e none may dout whether y e miracles of Christ were done by the power of God But neither the diuel nor anie other power that is finite can worke such miracles And although manie thinges do seeme to be miracles yet in truth theie are not because they be wrought by the power of nature as by herbs or some other thing which the diuel secretlie can applie And therefore manie thinges are done which are knowen to the skilful in the nature of thinges that y e rude people accounte for miracles as are those thinges which are done by Art magike as aboue also we haue noted The thirde note followeth to wit the maner of working miracles Sometime Christ by onely commanding shewed miracles to declare how he was the Lorde of nature sometime he did so by inuocation to giue men to vnderstand from whome he had all thinges and also to meete with their slander who said that in the name of Beelzebub the chiefe of the diuels he cast-out diuels somtime by y e vse of one thing or another as by clay or spittle to shew that God worketh somtime by meanes somtime with-out means somtime contrarie to the nature of the meanes sometimes thorough the touching of his garment sometime by his onelie pleasure being absent But the illusions of diuels which haue likenes of miracles are done after foolish and verie ridiculous meanes whereby it maie easelie be perceaued who is the author of them For y e diuel that no man maie suspect them to be done by the power of nature commandeth wordes to be vsed that agree nothing at al to the matter as if an horse be to be healed these wordes are to be said The sea is salt and frosen in the Winter and some such thing more absurd Somtime y t woulfe putteth on à lambes skin and wil haue the wordes of the holie Scripture to be vsed as some verse of the Psalter to be recited or à sentence out of the Gospel to be hung about y e necke or à Masse or moe to be said somtime he wil haue beanes or other things to be put vnder an holie clout of lynen But who can bring al his toies into remembrance the which are better knowen to the bond-slaues of Satan than to the godlie The 4. note is the efficient cause Christ at no time sought occasion to work miracles but alwaies vsed y e occasiō offered He tooke neither time nor place to shewe his cunning but suddenlie alwaies according to the matter ministred But y e diuel deluders of the simple seeke both time place conuenient for their iuggling and haue their certain preparations Againe Christ who excelled in true holines wrought miracles both by him selfe by his good and godlie disciples but Satan doth his fained miracles by wicked by naughtie persōs witches vncleane men by wisemen by fairies by the reprobate who no man can doubt doe worke by guile and fradulentlie The fifte note is the cause mouing before the thing be don The Sonne of God other good men at no time respected their own cōmoditie but the profite of others y t it might appeare how in their miracles they sought not their own glorie but were brought
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
sacrificing did please But Caine sacrificed without faith presuming vpon the dignitie of his worke And therefore no maruel though God had no regard vnto his offering The summe of al is this that sacrifice spiced with faith pleased as fat and grateful but that voide of faith it displeased as drie vngrateful But Dauid moste plainlie of al sheweth in his 51. Psal. when the sacrifices of burnt offeringes do please for thus he saith The sacrifices of God are à contrite spirit à broken heart O God thou wilt not despise Ioining there-vnto by and by Then shalt thou accept the sacrifices of righteousnes euen the burnt offering and oblation then shal theie offer calues vpon thine altar Therfore let y e beginning of each good worke proceede from an heart purified through saith without which euerie worke seeme it to the eie neuer so holie is abominatiō before God This I haue spoken the more at large because of some among the fathers who not wel vnderstanding the wordes of Dauid and of Isaiah do agre with Porphirie who most wickedlie did slander the sacrifices of the Iewes which were in vse so long as the common-weale of Moses did stand But the fathers somwhat to excuse these Iewish sacrifices saide howe God did not command but onlie suffer them to the ende theie might keepe the Iewes from idolatrie wherunto theie were inclined Now let vs see the causes of Iewish sacrifices in order as we did propose in y e second place First therfore the cause commanding offereth it selfe who is God himselfe Who for that he is moste wise not without great wisdome did command and appoint this ceremonie Against whome albeit dust and ashes wil set himselfe and obiect manifolde absurdities yet content we our-selues with the moste wise counsel of God the which let vs oppose not onelie against that Atheist Porphirie but also against the diuel and his members who dare to oppose the dotinges of their foolish braine against the wisedome of God Let vs knowe that the saieng of Paul is true who saith The wisdome of the flesh is enimitie against God Thorough this cause commanding the godlie among the Iewes did knowe both how their sacrifices pleased God when through faith theie were done vnto Gods glorie with true meditation of the spiritual signification and also that theie were bound vnto obedience vntil Christ came of whome those sacrifices were figures and who by his owne and perfect sacrifice should set an ende to all figuratiue sacrifices But seeing the Iewes at this daie do obiect to vs howe their sacrifices should not be abolished because God is vnchaungeable I doe answere so long as the cause and condition of the decree is in force so long doth God himselfe abide constant and vnchangeable The material cause of Iewishe sacrifices was either the fruite of earth or cleane beastes which by certain tokens are distinguished in Leuiticus from the vncleane It was furthermore enacted that theie should not vse either leauen or honie in their sacrifices but that theie shold season euerie sacrifice with salt For God the law-giuer would haue them to acknowledge him to be auctor of al aswel of such things as doe spring from the earth as of al liuing creatures beside that are breade and also craue his blessing refer the vse of al thinges vnto his owne glorie The formal cause was the verie manner of sacrifising which for that it was diuers it were much to prosecute the same in this place and therefore I remit the reader vnto the book of Moses caled Leuiticus The endes of the sacrifices instituted were foure whereof the first was that the people prone vnto idolatrie might be reclamed therfrom by these exercises The second y t Gods people might bee kept in the seruice of one God and haue à dailie occasion to exercise godlines The thirde that the people might haue à type of Christe the sacrifice to come The fourth that by thinking of Christ the sacrifice to come the Iewes might be warned of the grieuousnes of sinne the which forsomuch as it could not be cleansed by the bloud neither of buls nor of goates theie might know howe to be cleansed throughlie from their sinne theie had neede of the bloud of the immaculate lambe that is of the promised seede or Messiah who alone could tel howe both to abolish the workes of the diuel sin and death and also pacifie the offended father Secondlie that in this minde theie should flie vnto the mercie of God proposed in the forenamed seede and by faith depend vpon that seede glorifieng y e Lord both in al their mind heart wil conuersation who of his infinite goodnes and wise counsel would after such à sorte redeeme mankind With such motions did the fathers Habel Noah Abraham Isahac Iaacob Moses Dauid Salomon Elias and manie other which feared God sacrifice For these knew right wel how by the outwarde worke onelie God was not pleased but that he respected besid the faith and the mind of the offerers Notwithstanding some as hypocrites wicked liuers among this people did thinke that God regarded the outwarde worke and thereby was pacified as by an expiatorie sacrifice And therefore the Lorde doeth testifie that their sacrifices were both abhominable to him and neuer exacted of him In the third place the kindes of the olde sacrifices doe folow the principal and cheefe diuision whereof is this That one kinde was expiatory caled Olah burnt sacrifice which was offered for sinne by à certaine showe of purging For in verie deede it purged not sinne but onelie bare à figure of the purging to come through the onlie sacrifice of Christ al this being lifted vp vpon the altar was consumed with fire Whereby was signified that Christ the Priest and the sacrifice shoulde be lifted-vp vpon the altar of the crosse with the fire of loue be burned for our sinnes Another was of testification called Hodah For it was done either for supplication or thankesgiuing sake or else for exercise of godlinesse the which of the principal ende thereof was tearmed eucharistical as that other ilstical that is propiciatorie For as Paul interpretes y e same it signified purging to come through the blood of Christ. For so he saith Whom God hath set-forth to be à reconciliation through faith in his bloode Whatsoeuer other sortes be mentioned they are contained vnder these Touching the figuratiue signification of olde sacrifices the Epistle vnto the Hebrewes teacheth generalie howe al were figures of that onelie sacrifice Iesus Christ which being offered al other thinges as figuratiue ought to cease But more particularlie we wil in this place set-downe some things especialie those which maie leade vs as it were by the hande vnto à spiritual instructing of our life and maners First therefore commeth-forth the consecration of Priestes whose dutie was to offer the sacrifice they had foure
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
And although this couenant be ratified onlie to such as be called and doe beleeue yet least we should thinke that the Fathers before the incarnation of Christe were destitute of the grace of the newe couenant it is good that we make a better and a more distinct explication of this doctrine so necessarie to be knowne First therefore and aboue all we must constantlie beleeue that in al ages euen from the fal of our first parentes the waie to be saued both was and is yet one and the same to wit by the Priest Christe alone of whose righteousnesse theie be partakers and be saued whosoeuer beleeue in him So that as touching the purgation of sinne and attainement of euerlasting life there is but one perpetual couenant or testament of God whereby God doeth binde himselfe to pardon such as doe â—lee vnto Christe And although if you respect the expresse worde there is no mention of this couenant concerning remission of sinnes before the Lord entered thereinto with Abraham yet the thinges themselues which appertaine vnto the substance of this couenant were verie wel knowne to the Fathers before the floud By the thinges I meane both the promise of the restoring of man through Christe and also the faith of this promise For the promise in GOD and the faith in man are the substantial partes as I maie saie of this couenant The couenant betweene GOD and Abraham was this I wil establish my couenant betweene me thee and thy seede after thee in their generations for an euerlasting couenant to be GOD vnto thee and thy seede after thee And somewhat afore in the same Chapter there goeth an oath of GOD Beholde I make my couenant with thee that is as truelie as I liue I wil establish my couenant c. Here first of al would be considered y e matter or foundation of this couenant which is y e promised seed by whose merit intercession there is an attonement made betweene God and men Wherefore whatsoeuer good thing the Lorde doth promise it is ratified in the Sonne who hath reconciled vs and the Father together God was in Christ saith Paule and reconciled the world to him selfe not imputing their sinnes to them and hath committed to vs the worde of reconciliation And for this cause this couenant is called by Isaiah the couenant of peace Secondlie we should cal into mind y e wonderful humilitie of God whereby the diuine maiestie so debaseth it selfe of meere benignitie and good will to manward hauing consideration of our humane frailnesse that not onlie he doth simplie promise free benediction to miserable and wretched sinners but also bindeth himselfe by couenant that we may knowe his fatherlie goodwil to vs ward Thirdlie the immutabilitie and constancie or perpetuitie of this couenant confirmed by an oath would be thought-vpon Whereof the Epistle vnto the Hebrues doth saie When God made the promise vnto Abraham because he had no greater to sweare by he sware by him selfe saieng Surelie I wil abundantlie blesse thee and multiplie thee marueilouslie He addeth à reason saieng So God willing more abundantlie to shewe vnto the heires of promise the stablenesse of his counsel bound him selfe by an oath that by two immutable things wherein it is vnpossible that God should lie we might haue strong consolation which haue our refuge to hold-fast the hope that is set before vs. Fourthlie we are to weigh the largenes of the couenant entred-into with AbrahaÌ„ namelie howe it extendeth vnto the seede of Abraham and that for euer and euer But what is that seede of Abraham Paule both in the 4. and 9. chapters vnto the Romanes and also in the 3. vnto the Galathians defineth the seede of Abraham to be euen al those of what nations soeuer which doe walke in the steppes of the faith of Abraham that al which beleeue the promise of grace as Abraham did Fiftlie when it is saide howe this couenant was entered into with Abraham and his seede for euermore it is meant that God bestoweth immortalitie to such as are linked to him in coÌ„federacie For if by death we should perish the perpetuitie of the couenant could no way stande Nowe on the other side the faith of Abraham and of his seede aunswereth to the couenant of God For when God bindeth himselfe to vs by couenaÌ„t to giue saluation he bindeth vs withall vnto faith and vnto newe obedience which cannot be separated from faith And therefore God saith to Abraham Walke before me to wit in faith and be thou vpright that is serue me syncerelie and preferre obedience toward me before al things This obedience through his faith Abraham declared when he was readie most willinglie to sacrifice at the commaundement of God his beloued sonne Isaac whome he loued aboue al the world Whereby it maie easilie be gathered that the endeuouring of the minde obtaineth the praise of perfection before God Moreouer as this eternal couenant of God with the Church hath for foundation and substance the promised seed So being shadowed by sundrie types in the old lawe at the length it was fulfilled by the comming of Christ into the world and confirmed with the bloud of Christe For the remembrance and ratifieng whereof Baptisme and the Lordes supper be instituted For as Baptisme is a couenant of a good conscience with God depending vpon the bloud of Christ whereby it is purged from dead workes So the Lordes supper is a commemoration of the same couenant touching our redemption established by the bloud of Christ. And therefore it is called the cup of the new Testament or cup of the couenant Wherfore you maie rightlie define this eternal couenant of God if you saie It is a couenant of attonement betwene God and men wherby both God and men are bound together God for his part promising yea by oath remission of sinnes and euerlasting life for the merits of Christe by whose bloud this couenant is confirmed men for their parts do both accept the promise through faith and also doe not onlie promise but also shewe due obedience through their faith Which being so it maie be asked whie in the scripture mention is made of a double couenant or testament namelie an old and a new For both the Lord by the Prophet Ieremiah doth saie so and the auctor also of the Epistle vnto the Hebrues staÌ„deth vpon that same grouÌ„d Behold the daies come saith the Lord that I wil make a new couenant with the house of Israel and with the house of Iudah Not according to the couenant that I made wiâ—h their fathers when I tooke theÌ„ by the hande to bring theÌ„ out of the lande of Egypt c. But this shal be the couenaÌ„t I wil make with the house of Israel After those daies saith the Lord I wil put my lawe in their inward parts and write it
iustifieng of one the benefite abounded toward al men to the iustification of life So that with faith of y e remission of sinnes grace wherebie we are iustified and accepted before God is ioined al which are comprehended in the definition of iustification Which is defined to be An absolution of him from sinne that beleeueth in Christ an imputation of righteousnes à receiuing vnto eternal life freelie for Christ his sake When I saie for Christ I include the merites of Christ onlie And although the imputatiō of Christ his righteousnes be the forme of our iustification before God yet because these three benefites do necessarilie concur together in our iustification I haue included them within the compasse of the definition Whosoeuer do either folow the righteousnes of workes or compound righteousnesse of faith and workes together theie doe peruert the word of God For Paul writing vnto the Philippians doth on this wise distinguish the righteousnesse of workes from the righteousnesse of faith The thinges that were vantage vnto me the same I counted losse for Christe his sake Yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord for whome I haue counted al thinges losse doe iudge them to be dongue that I might winne Christ and might be found in him that is not hauing mine owne righteousnes which is of the Law but that which is through the faith of Christe What I praie could be more plainelie saide Paule here compareth two righteousnesses together one hee saieth is manns properlie the which hee calleth the righteousnesse of the lawe it is in deede the righteousnesse of man as farre-forth as man doth endeuour to fulfil the same although he can neuer perfectlie fulfill the same and it is also the righteousnes of the lawe because it is required of the lawe the other he saith is of God and is obteined by faith it is of God because God of meere grace imputeth it and giueth it to man and it is also through faith for that it is obteined by faith wherbie Christ is thought to be the end of the lawe for righteousnes vnto euerie one that beleeueth Which two righteousnesses he maketh so contrarie that together theie can not stand For he which by the workes of the law seeketh the righteousnesse wherbie he maie stande boldlie in the presence of God is voide of the righteousnesse of faith and contrariwise who so dependeth vpō the righteousnesse of faith doth not thinke at al that hee is iustified by the lawe And although there is but one righteousnes which consisteth in the perfect obedience of the law yet in respect of the diuers manner of iustification it is saide to be twofolde For he that dischargeth and by his workes fulfilleth the lawe which thing Christ onelie hath done is iustified after one sorte and he which of himselfe fulfilleth not the lawe but beleeueth on Christe who hath fulfilled the same that the obedience of the lawe done by Christ maie bee imputed vnto him for righteousnesse that so he maie haue what the lawe requireth euen the righteousnesse of the lawe yea and with righteousnesse life is iustified after another So that in the manner of obteining the righteousnes of the lawe the difference is For he that doeth the lawe obteineth righteousnes one waie and he that beleeueth another And y t mortal man can obtaine the same by doing but onelie by beleeuing Paul sheweth at large especiallie in his Epistles vnto the Romanes Gal. Ephesians that maruel it is howe men can be so frowarde as to resist the manifest trueth of God What can bee saide more plainelie Wee conclude that à man is iustified by faith without the workes of the law To wit done of our partes What more euidentlie If righteousnes bee by the law then Christ died without à cause What more distinctlie Not of workes but through faith it is the gift of God least anie man should boast himselfe Finalie what more absolutelie Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is Christ hath so fulfilled the lawe that euerie one which beleeueth is righteous through his obedience Againe The Gospel is the power of God vnto saluation to euery one that beleeueth for the iust shal liue by faith In this most manifest trueth rest wee our selues leaue we their subtilties to Sophisters wherin they both miserablie intangle themselues and curssedlie seduce others that committe themselues to such schoole-masters They which compounde righteousnesse of faith and workes together as of the partes thereof are better liked of the vnlearned especialie of politike men ignorant of the gospel But the error of these euen by one place of Paul as it were by à thunder-bolt frō heauen wee maie ouerthrowe They being ignorant saith hee of the righteousnes of God that is of the righteousnes of faith and going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God that is they are not capable of the righteousnes of faith who withall seeke righteousnes from the lawe For Christ is the end that is the fulfilling and perfection of the lawe for righteousnes vnto euerie one that beleeueth Faith then alone excludeth all merite and al workes of man from the causes of our iustification before God and dependeth vppon Christ alone who imputeth the obedience of the law to the beleeuing man y t he maie haue that which the lawe requireth to wit righteousnes which thing this argument also of Paul in the 3. chap. vnto the Galathians doeth euidentlie confirme in these wordes And that no man is iustified by the law in the sight of God it is euident for the iust shal liue by faith And the law is not of faith but the man that shal doe those things shal liue in them The aduersaries nowe in alleadging for their side against vs the Apostle Iames varie not from their olde wont For neglecting the the most constant agreement of the whole scripture and of al the sainctes of Moses the prophetes of Christe and of the Apostles they wrest à doubtful saying verie subtiltie against vs. The sense whereof would they seeke at the occasion and end whie it was written they shoulde finde that Iames disputeth not of our iustification before God but of the declaration of our iustification before men and that against hypocrits who by their false and dead faith or shadow of faith did thinke thēselues righteous and yet in the meane while defiled themselues with al manner sinnes and wickednes Thē seeing that the word Faith is not taken in y t sense of the Apostles Paul and Iames they do oppose thēselues against y e spirit of god who out of their saying do seek cōtrarieties They alledge also other places such as concerne rewarding of good works rendering to euerie man according to his deeds the blessednes promised to the
poore in spirit to the meeke to peace-makers to such as endure persecution c. But al those and the like sayings are not contrarie to our iudgement if any wil rightlie distinguish betwene y e causes and effectes of iustification the qualities of the iustified For it is one thing to speake of the reward of obedience and of the qualities of those who are alreadie iustified through faith and another thing of the causes of the matter that is of iustification Againe it is one thing to vse the wordes of Bernarde to speake of the causes of gouernement another of the waie to the kingdome Also it is one thing to speake of the essential principles of à thing another of the principles of knowledge But they obiect against vs as à strong buclar the saying of Christ If thou wilt enter into life keepe the commaundementes That is fulfill the lawe I aunswere Christ shewed à most readie waie vnto life euen the keeping of the commaundementes or fulfilling of the lawe But for that the fault is in vs that wee cannot fulfill the lawe Christ is become the ende of the lawe for righteousnes vnto euerie one that beleeueth And this is it which the same Paul saith in another place Through faith wee establish the lawe euen because through beleefe wee obtaine that which the lawe requireth namelie righteousnes The gift which we saide is conioined with the faith of remission of sinnes is the giuing of the holie Ghost whereby the man iustified onelie by faith is regenerated or sanctified that is is mortified quickened and becommeth à newe man purposing thence-forwarde as much as in him is to order his life according to the rule of Gods worde So that this gift is the cause and beginning of à newe life and obedience For wee are not iustified freelie by faith to the ende wee shoulde hence-forth liue to sinne but that deliuered from sinne wee shoulde serue God in righteousnes and holines all the daies of our life For Zacharias in his songe maketh this to bee the ende of the knowledge of saluation concerning the remission of sinns through the tender mercie of our God This ende of iustification Paule setteth in the 6. vnto the Romanes where by most euident argumentes he sheweth that sanctification is ioined with iustification And thus much briefelie touching y e grace of iustification and of the gifte of sanctification the which are linked with the faith of remission of sinnes and can no more be seuered from the same than maie heate from fire or the beame from the sunne Whereby it is apparent that the Papistes offer vs great iniurie in saying that we do abolish good works and loase y t bridles to men because we saie that by faith alone wee are iustified For they marke not howe wee doe put a difference betweene the proper benefite of Christ and our duetie which is ioined with faith But of iustification God willing wee will speake more at large in the exposition of the last verse of this Psalme the sundrie sorts of testimonies which are commonlie handled in this controuersie being distinguished The thirde place in the application of Christ wee ascribed to the sacramentse which not onelie do offer the merites of Christ the priest as the word doeth but also as seales doe assure thē vnto vs if so be the merits of Christ be reteined fast in the harts through faith For as without faith the word doth not applie the merites of Christ so without faith I speake of the elder sorte the sacramentes doe no good The sacraments which Christ hath cōmended to his Church be two to wit Baptisme the Lords supper wherof baptisme is à sacrament of the entrance into Christianitie therefore is but once takē as Christ died but once for vs. For as baptisme is an effectuall token of the death burial and resurrection of Christ so is it à sacrament of the couenant which God entereth-into with the baptized touching y e purging of sinnes and our reconciliation through Christ so is it also à signe of repentance and of the crosse and à testimonie of the resurrection to come And the Lord his supper is a sacrament of the confirmation and conseruation of Christianitie yea and a remembrance of the couenant established through the blood of Christ. Furthermore it is the meate whereby we are spiritualie nourished in the bodie of Christ therefore often it ought to be receaued The summe of al is this that the sacrament of the newe testament is both an externall signe of the couenant concerning our free iustification before God through the sacrifice of Christ and also a testifying and confirmation of the faith righteousnes of Gods people to him warde CHAP. 40. Of the perpetual vse of the sacrifice of Christ both in the conscience in the whole course of our life and at the houre of death AND although the vse of the sacrifice of Christ is wel nigh seene in the application yet the efficacie and power thereof is more apparent when the knoweledge is reduced vnto practise as it were This practise hath place in the conscience of euerie man in the whole course of life at the agonie of death The conscience of each man is stricken sore with a deadlie wounde vntil it bee healed by the application of physike with Christ alone the Physition doeth minister by his worde spirit In which respect he calleth himselfe the Physition of soules So y t when the conscience is stricken with y e remēbrance of sinne it must be healed by the faith of Christ his sacrifice which if it be liuelie it be sprinckeleth the cōscience with the most comfortable balme of the holie spirite wherewithal it is healed made quiet so that now it is iocound and merie and reioiceth as it were in the crosse of Christ whereas before it was troubled and greatlie vexed Whence proceedeth that saying of the triumphing conscience in Bernard Of the remission of sinnes saith hee I haue an vndoubted argument euen the passion of Christ. For the voice of his bloode crieth more shrillie than did the bloode of Habel crying in the heartes of the elect the forgiuenesse of all sinnes For he was betraied for our offences And no doubt his death is of more power and more effectuall to helpe vs than our sinnes to hurt vs. Such à conscience is neither broken with the threates of the lawe for it knoweth howe it is not vnder the law but vnder grace nor yeeldeth to the suggestions of satan for it knoweth howe the Prince of this worlde is alreadie cōdemned nor is moued with the argumentes of reason for it knoweth the power of him which hath promised and therefore glorifieth him To conclude it resteth quietlie in Christ looking for à ful redemption through the comming of the Sonne of God who shal change our vile bodie that it maie be fashioned like vnto his glorious
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
pure in heart blessed are the merciful Which formes of speech containe not as the Papistes do gesse the causes of blessednes but theie describe the qualities and studies of such men as are alreadie become the heires of the kingdome of God For the nature of faith is such that it stirreth vs in whome it dwelleth to shewe obedience vnto the Lord or as Paule saith to serue God through righteousnesse after such time as the burden of sinne is remoued-awaie from vs and we are made righteous through the righteousnesse of Christ Who is the end of the lawe for righteousnesse vnto euerie one that beleeueth So that the Papistes doe verie il when theie doe not rightlie with Paule distinguish betweene the proper benefite of Christe and our due obedience For so Paule vnto the Ephesians doth write By grace are ye saued thorough faith and that not of your selues it is the gift of God not of workes least anie man should boast himselfe This doth Paule speake of the proper benefite of Christe afterward that followeth which doth concerne our due obedience and the cause thereof For we are his workemanship created in Christ Iesus vnto good workes which God hath ordained that we should walke in them What thing I praie you could be spoken more plainlie The third step is when necessitie requireth to keepe on the right waie through the valeie of teares For as in the Actes of the Apostles it is saide We must through manie afflictions enter into the kingdome of God And Paul Al that wil liue godlie in Christ Iesus shal suffer persecution It can not therefore be otherwise but that the godlie going on to heauen ward must be enforced to suffer sundrie and diuers troubles This Iob doth meane when he saith Blessed is the man whome the Lorde correcteth therefore refuse not thou the chastising of the Almightie For he maketh the wound and bindeth it vp he smiteth and his handes make whole For as Paul saith When we are iudged we are chastened of the Lord because we should not be condemned with the world And Christ Blessed are then which suffer persecution for righteousnesse sake Blessed are yee when men reuile you He addeth the reason for theirs is the kingdome of heauen toward which theie goe while patientlie bearing the crosse theie folowe Christ which crosse is not the cause of raigning but onelie the waie vnto the kingdome through Christ. The fourth step is to runne the course of this life in the feare of God euen vnto the last gaspe of life Hereof spake the Lorde when he saide He that endureth to the ende he shalbe saued And in the Reuelation Blessed are the dead which die in the Lord and theie die in the Lord that departe out of this world in faith and calling-vpon God The ende of which faith as Peter saith is the saluation of soules Wherebie it is apparent that blessednes is ascribed to the aboue mentioned degrees with á condition of perseuerance euen to the ende Therefore saith Paule If you be not moued awaie from the hope of the Gospel And Christ If you abide in me and my wordes abide in you And vnto the Hebrues We are made partakers of Christ if we keepe sure vnto the end the beginning wherewith we are vpholden These are the steppes vnto life and euerlasting blessednesse because theie keepe vs in the waie vnto Christe who is the onelie waie vnto happinesse Wherfore he y t entereth into the right waie proceedeth in the right waie and keepeth à right course by night and by daie in aduersitie and prosperitie toward the happinesse before his eies is called happie because of the euent for that he goeth the right waie vnto felicitie Moreouer the bodies being dead the soules of the righteous vntill the last iudgement by the ministerie of Angels be receaued into Paradise there to enioie blessednesse with Christ according to the promise To daie shalt thou be with me in Paradise Hereof sprang that wish of Paul I desire to be loosed and to be with Christ and that voice in the Reuelation Blessed are the dead which die in the Lorde Euen so saith the spirite for theie rest from their labors their workes followe them And although this blessednesse of the soules be vnspeakeable yet it is not absolute Because perfect blessednesse is of the whole natures not of à part of man as alreadie we haue shewed as at the last daie shal come to passe the bodies being raised For which purpose there is à certaine last iudgement appointed of God in which this ful and absolute felicitie shal be conferred vpon the Saintes So that the Saintes whose bodies doe sleepe in the duste haue receaued alreadie single robes but shal not be endued with double vntil we al meete together The first robe is the verie felicitie it selfe the rest of soules in Christ. But the seconde shal be y e immortalitie and glorie of y e bodies which shal be fashioned like vnto the glorious bodie of Christ for euer and euer And so at y e length we shal perfectlie be blessed ioined to God the soueraigne blisse with perfect loue the image of God after which we at the first were made and afterwarde redeemed being reformed in vs. In this image perfecte righteousnes perfect holinesse perfect libertie perfect wisedome perfect cleerenes and glorie shall shine Dauid had respect herevnto when he saide When I awak I shal be satisfied with thine image For in this world there shal be no satietie Which thing Salomon also doeth witnesse when he saide The eye is not satisfied with seeing nor the eare with hearing By which saying Salomon doth signifie that nothing sufficeth man before he come vnto God enioie God and blessedlie to rest in him For God hath ingraffed such à desire in the heart of man that no good thing can suffice him besides the soueraigne happinesse which hauing once attained hee resteth therein all blessed So that the most perfect state of man shal be eternal felicitie the which we begin here in this life and in the life to come shall perfectlie enioie the same Hitherto belongeth that saying of Prosper The life to come is thought to be blessedlie euerlasting and euerlastinglie blessed where certaine securitie is secure quietnes and quiet ioifulnes happie eternitie eternal happines where perfest loue is no feare at all This happie state was offered in à vision to Iohn in the Reuelation For he sawe the holie citie newe Ierusalem come downe from heauen prepared as à bride trimmed for her husbande Wherein neither sorowe neither crying neither death shal bee but ioie peace quietnes and euerlasting life the walles whereof are of Iasper and the citie it selfe pure golde The temple whereof was God almightie and the Lambe the glorie of God did lighten it and the lambe is the light of
the house of God betwene those that expel and vtterlie separate vs frō the familie of God and bring vnder the dominion of sathan Manie are the infirmities in y e faithful diuerse wicked affections spring-vp and oftentimes they offend of ignorance notwithstanding so long as they retaine faith and à good conscience they doe abide in the house of God not as of his household onlie but as liuelie stones also of which the house is builded But when wittinglie and of purpose theie sinne theie ouerthrow their conscience and make shipwrack of faith and so are cast out from the spiritual familie of God vntill through repentance theie come home againe For such is the goodnes and mercie of God that this house is alwaies set-open to such as vnfainedlie repent And forsomuch as this house of God is the Temple wherin God wil be worshipped therefore God maketh mention of the chiefe seruice in the same when he saith for euer and euer theie wil praise thee And as the grounde of this praising of God is the goodnes and mercie of God according to the saieng of the Psalme Praise ye the Lord because he is good for his mercie endureth for euer Vnder which his goodnes and mercie are comprehended al his works al his benefits al y e promises of God as maie be gathered out of the 136. Psal So y e praise of God consisteth in y e true knowledge of God in the meditation of the wonderfull workes of Grd in an assured trust of his promises in true obedience in praier in lauding his goodnes and mercie in confession c. Wherefore none can duelie praise God but such as dwel in his house namelie such as are trulie religious whose praises God liketh-of and alloweth whose eares are open not vnto the mouth but vnto the hart not vnto the tongue but vnto the life of the cōmender as Augustine saith So that neither of the wicked who sound one thing with their lips and shew an other thing in their life nor of hypocrites because y e face of their soule if so I maie speak is filthilie defaced with the mire of vane glorie and vnder the pretence of lauding God doe seeke their own praise nor yet of hirelings is god praised for theie praise their bellie not God but the godlie which liue through faith whose whole cogitations and good workes are commendations of God they onelie praise God Therefore saith Augustine Whatsoeuer thou doest do it well and thou hast praised God And whereas the workes of God as the Sunne the Moone y e starres the fishes of the sea lightening and thunder be saide to praise God it is by à figure called Metonymia because through their bewtie great commodities which they bring to mankinde they prouoke men to praise God Againe whereas God is saide as maie appeare in the Psalmes to be praised with Cymbals Tympanies and sundrie instrumentes of musicke that was but figuratiuelie done For they signified howe God in the newe Testament was to be praised with y e sweet musike and harmonie of sounde doctrine and of godlie behauiour Organs and Musike maie bee reteined in the Temples of Christians so long as they bewtifie further the ministerie and do not hinder the same but from these things let that Iewish persuasion touching the opinion of worshippe be farre abandoned The like iudgement maie bee giuen of singing of Psalmes and other lessons in the Church Moreouer when the Psalme saith For euer and euer it signifieth howe the Church shall abide for euer yet that out of this life it shal be translated vnto immortall glorie and ioined to the souerainge happines in which it shall bee blessed for euermore And this is the ende of our religion which alone reduceth vs vnto the originall from whiche we haue estraied and alone restoreth vs to perfection and blessednesse than which nothing is to be desired more For in verie deede this is perfection and happines euen for euerie thing to attaine the ende for which it was created and therein to rest and be blessed Wherefore the vse of this verse is three-folde The first is that we studie out of Gods word to knowe God the father in Iesus Christ thorough the holy spirit y t we shut our selues thorough faith into his house and therein continue that we both in heart and in conuersation doe praise God whom we knowe and being praised do loue being loued doe expresse and imitate and by immitating enioie him and by enioieng be made immortal and blessed and finalie that being made immortal blessed we maie abide euerlastinglie in the soueraigne happines singing Psalmes hymn◠continualie to God with all his elect This continual praising of the euerlasting God hath annexed there-vnto most pure holie and comfortable pleasure According to the Psalme Iacob shal reioyce and Israel shalbe glad and in an other Psalme At thie right hande there are pleasures for euermore Another vse is that in al afflictions troubles we fetch cōfort cōsidering y t both we are in the house of God and also that by the testimonie of the holie spirite we are pronounced blessed notwithstanding that in the sight of the world we seeme miserable For after night the cleare daie wil appeare So that the promise of blessednesse ought to be in steede of à remedie vnto vs against the bitternesse of the crosse The thirde vse is that so manie as are out of this house of God although theie haue manie goodlie children outward peace good successe in their matters yea and in the eies of men do seeme blessed yet theie are extremelie miserable as theie which hasten the readie waie vnto endlesse perdition From which neither Epicurus Zeno nor Aristotle can fetch their families whom miserablie theie haue fedde with à vaine hope of blessednesse THE SECOND part of the Psalme CHAP. 1. 1. The summe of the second parte of this Psalme generalie 2. The inuincible courage of true Preachers 3. Whether al the ministers of the Gospel haue the holie Ghost THe second parte of this Psalme comprised in three verses name lie in the 5. 6. and 7. describeth the state of the Doctors of the Church The members of which description are these The first concerneth the courage and weapons where-with Doctors are to be fenced The second with what mind and studie men are to enter-into the ministerie The thirde how theie are to passe through the vale of teares in setting-forth and enlargeing the kingdome of God The fourth an allegorical representation of the ministers of the worde The fift a promise of blessing and of good successe in the ministerie The sixte a final cause of this successe That it maie appeare howe the ministerie of the worde is preserued by the presence and power of God in the Church The fift verse BLESSED IS THE MAN WHOSE STRENGTH IS IN THEE THis first part of the description doth minister courage
eies of faith it is not learned in the courtes pallaces of worldlie kinges but in the sanctuarie of God as Dauid himself acknowledgeth when he saith I thought to know this namelie whie the Church is oppressed and the wicked doe florish But it was too painefull for me vntil I wâ—nt into the sanctuarie of God then vnderstoode I their endes Surelie thou hast sette them in slipperie places castest them downe into desolation How souddenlie are theie destroied They perished for their sinne yet I was alwaie with thee thou hast helde by my right hand Thou wilt guid me by thy counsel and afterward receaue me to glorie Dauid therefore by the eies of faith not onelie considereth the glorie of the church the future happinesse of the citizens of the same but also thinketh vppon the most lamentable destruction of those men who call not vppon God in his congregation Of both which that is of the happines of the Church and damnation of the vngodlie Dauid himself speaketh on this wise Lo theie which withdrawe themselues from thee shall perish thou destroiest al them which go à whoring from thee As for me it is good for me to draw-neere vnto GOD therefore I haue put my trust in the Lorde God that I maie declare al thie workes But what is the cause whie so manie mightie men of the worlde doe not consider their endes the better to order their liues as they shoulde The causes hereof are three as Paul saith namelie the vanitie of mind the blindnes of their vnderstanding and the hardnes of their heart The vanitie of minde bringeth to passe that such honest things as are thought to bee embraced by à dreame as it were doe forth-with vanishe-awaie without profite Blindnes of vnderstanding doth so carrie theÌ„ awaie that of those principles of vertue imprinted naturallie in the mindes of men they followe nothing but errors And through their hardnes of heart they are touched with no feare of God Whereof it is that with à reprobate minde wee embrace for goodnes in deede colored good thinges for true riches false vaine glorie for true praise beastlie and moste filthie pleasure for true delight and for the right preheminence vaine arrogancie Of this vanitie blindnesse and hardnesse the Lorde by the Prophete Ieremiah speaketh on this wise My people is foolishe theie haue not knowen mee they are foolishe children and haue none vnderstanding they are wise to doe euill but to doe well theie haue no knoweledge Whence it proceedeth that according to the saying of Salomon Theie reioce in doing euill and delight in the frowardnesse of the wicked To which kinde of men Isaiah crieth with à lamentable voice Wo when he saith Wo vnto them which are wise in their own eies prudent in their owne vnderstanding For one daie through the most righteous iudgement of God they shall bee condemned to euerlasting tormentes Notwithstanding Epicures which delight wholie in their filthie delightes either because they thinke there is no God at all or if there be à God they suppose hee will not be angrie seeing hee is all mercifull or if hee will be angrie that hee will not alwaies keepe hatred in remembrance they doe not regarde anie whit the wrath of God But this extreme vanitie both the daie of doome in the sight of all creatures of diuels of Angels and of men shall reprooue and also the verie conscience which is à witnesse of à iudgement to come doth speake against CHAP. 4. 1. Whie Dauid chooseth to bee of no reputation in the Church of God 2. The manifold benefits and blessinges which the sainctes of God enioie yea in this life The 11. verse BECAVSE THE LORD GOD IS A SVNNI AND A SHIELD THE LORD WIL GIVE GRACE AND GLORIE AND NO GOOD THING WILL HE DEPRIVE THEM OF WHICH WALKE INNOCENTLIE THIS is an Aetiologe For it rendreth the reason whie Dauid doth choose to bee the most abiect in the house of the Lorde that is in the Church rather than to enioie euen the greatest pleasure and delightes in the tabernacles of y e vngodlie And this reason is fetcht froÌ„ y e enumeratioÌ„ of the good things or benefits which are peculiar to the citizens of God his Church the which the forainers not onelie doe lacke but also are wrapped in the contrarie miseries Wherefore they are to bee illustrated by waie of Antithesis that each maie appeare namelie both howe great the glorie of the Church and contrariwise howe much the miserie of those is who are without the Church The first good thing or benefite of the Church is that God himselfe is in the same as à most bright Sunne which thing I do refer both vnto the cleare knowledge of God and vnto the affections agreeing with the knowledge and also vnto the manifold consolations which the godlie doe take through the light of this sunne For as from the Sunne which we do behold proceedeth to the world both light heate and beames wherebie all things are quickened and nourished So from God who is an inuisible Sunne of the Church there proceedeth both light that is à cleare knowledge of God and heate that is the burning affections of hope faith and loue and also beames which are the manifold consolations wherewithall the soules of the faithare quickened nourished and made merie This Sunne as it ariseth vpon such as feare God So it goeth-down from negligent wicked and prophane folkes And therefore great heede is to be taken least the godlie doe suffer this Sunne to be darkened and hidden from them For as it is à most certaine token of death to à sicke man as Hippocrates saith if he dreame that this visible Sunne is hidden or obscured So à most certain death of the soule is nigh at hand if our Sunne Christe be darkened by abolishing or corrupting of the true doctrine So that so manie as are destitute of this Sunne as are all theie which be without the Church they can not bee otherwise than most miserable For they being blinde and ignorant of God both doe groape in the grosse darkenes of ignorance and are beaten-downe with an horrible amazement of their mindes when sinne sheweth it selfe abroade in their consciences And although the consciences of manie seeme to be seared as it were with an hot iron as if it were voide from all feeling of sinne yet at the point and paine of death it is awakened yea it driueth the miserable soule vnto desperation The seconde benefite of the Church is that God himselfe who is the Sunne is also to the Church in place of à shielde wherewith the householde of the Church are compassed protected and saued against the kingdome of darkenes Hereof in the 5. Psalme it is spoken where it is saide Let all them that trust in thee reioice and triumph for euer and couer thou them and let them that loue thy name reioice in thee
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 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
Martyrdome 421 kinds of martyrdome 421 profite of martyrdome 421 whie the godly suffer martyrdome 424. Martyrs who 421 423. Martyrs not to be worshipped 427 428. Masse The Masse 168 none indifferent thing 168 an harlot 203 the masse à sacrifice and à sacrament and howe 204 Canon of the Masse 205 the abomination thereof 206 whie it is abominable 207 not commanded of God 207 contrarie vnto the institution of Christ 208 the ground of purgatorie 216 the strength of Antichrist 216 with what argument maintained by papistes 222 the Popishe masse one thing their communion an other 230. Material cause of sacrifices 183. Christ our onelie mediator 302. Mediators betweene God and man 212 à Mediator whie needeful 486. Meditation what 144 fruit of holy Meditation 323 Meditation offered by baptisme 106. Men worshipped for Gods 191. Men by Aristomenes sacrificed 194 by the French men sacrificed 195 by Germans 195 sacrificed vnto Bacchus 193. vnto Maâ—s sacrificed 193 sacrificed vnto Saturn 194. Merchants 96. God his mercie whereunto compared 266 what it comprehendeth 390 his mercie in punishing sin 414. Christ y e way by merit 123. Merits of the sainctes the treasure of the Church 214. Ministerie of the Gospel 129 difference betweene the ministerie and the ministers 397. Ministers Kindes of Ministers in the Church 150 auctoritie to make ministers à note of y e true church 172 the the holie spirit howe in ministers 398 ministers howe called 399 knowledge of Gods word required in à Minister 400 state of wicked ministers 404 true ministers aboue al subiect vnto affliction 408 coÌ„forts for ministers in their troubles 450 ministers whie priests 361 and howe 362. Miracles Diuine miracles what and their effectes 64 whie wrought and whie not wroght in these daies 66 howe wrought 68 Miracles of Christ 28 howe to knowe false from true Miracles 67 diuelish Miraâ—les howe done 68 Miracles not wroght by the diuel 69. Miserie Miserie of man without Christ 258 cause of man his miserie 258 the degrees of mans Miserie 259 the ende of mans Miserie 262. The Moone worshipped for a God 191. Mount Zioâ— what 53. Musike why reteined in the Church 391. N Natural life 127. Natural philosophie 401. Nature of oile 345. Noblemens children sacrificed 194. O Obedience to the Lawe 373. Obedience to the Lawe a part of Christ his sacrifice 247. Obedience to Magistrates 430. Obseruation 402. Office of the Messiah 51 61. Office of the priest in the olde Lawe 186. Nature of Oile 345. Opinions of Christ 17. Oracle of Apollo 194. Order whie obserued in the Church 167. Ordinarie power of the Church 152. Organs why reteined in the Church 391. Original cause of idolatrie 189. Ouerseers 151. Oxen worshiped for Gods 191. P Paine followeth pleasure 380. Palenes worshipped for a God 191. Pallace of the Messiah 52. In the Papacie what good thinges 228. Papistes 16 they neglect the commandements of God for their owne traditions 512. Papistical seruice 2â—â— Papisticall good workes what 511 the causes of them 513. Papistical traditions diuers 511. Paradise of the Turkes 90. Parentes killed of their children in sacrifices 93 Parentes murtherers of their owne children in sacrifices 194 195. Partes of Christ his Priesthoode 242. Paschal Lambe compared to Christ. 35. The Passeouer whie instituted 26. Patience à sacrifice 359. Patriarchs 151. People of the Messiah 56. Perpetuitie of the Church 391. Persecution 441 à twofold persecution 467. Philosophie natural 401. Pleasure of y e bodie à vaine thing 380. Pomegranate 180. The Poore most readie to embrace the gospel 26. The Pope the keeper of Epicurns booke 100. Whom the Pope curseth 164 his punishing of transgressorâ— 168 205 The Pope a spiritual baude 203 whie forsaken of Luther 209 Popes vsurpers of auctoritie 151. The summe of Poperie 97. A Popish priest who 197. Popish priesthoode contrarie to the priesthoode of Christ 198 Popish baptisme 229. Power of the Church 152 156. Praier Praier 401 true praier what 456 à sacrifice 356 when accepted 301 302 signified by incense 197 publique Praier a note of the true Church 17â— Praise of God a sacrifice 355. Praise of God 390 wherein it consisteth 390 who praise God 390 howe the creatures praise God 391. Whether Preachers in the time of persecution may flie 441. Preachers be the souldiers of Christ. 12. Preaching of Christ. 2â— Preaching nccessarie 322. Preaching a note of y e true Church 171. Preaching to y e spirites 102. Presence of God in the Church 452. God whie present in the Church 451. Preseruation of y e Church 125. Priest The Priest his office in sacrificing 186 the necessitie of an hie Priest 237 his condition 239 Christians are priestes and howe 344 ministers are Priestes 361 ministers howe Priests 362 Priesthood of the new Testament 242. Popish Priesthood contrarie to the Priesthood of Christ 198. Princes idolatrous not to be obeied 430. Gift of prophecie not tied vnto any one calling of men 169. Prophecies of the Turkes 77. Propitiatorie sacrifice 235. 250. Prosperitie daungerous 338. Punishment Punishment of Dauid 5 of the vngodlie 118. 161. 190. 196. 323. 331. In deserued punishment what to be considered 411. God his iustice and mercie in punishing sinne 414. Purenesse in this life what 116. Purgatorie 216 à vane thing 221 grounded vppon the Masse 216. Puritie of the Church 115. Q Quantitie of God 84. R Reason of man is vane 370. Reiection of the Iewes 43 causes of the same 74. Religion 99. Diuersities of religion 104. Remission of sinnes whaâ— 496. Repentaunce a sacrifice 357. Resurrection of Christ 38. 45 confirmed by manie testimonies 46. Reward of sinne 162. Riches 146. Righteousnesse what 498. 500 à sacrifice 359. Righteousnesse of faith and workes oppugned 330 righteousnesse of workes oppugned 327 S True Sabboth what 62. Sacramentes howe manie 334. Sacrifice Sacrifices of the Iewes 177. 178 of the Gentiles 193 of Christians 235. Sacrifices of the Iewes of what kindes 185â— the causes of them 182. Sacrifices of Christians howe manie 247. Burnt Sacrifice 185. Sacrifice eucharistical 185 236. 349. kindes thereof 352. Sacrifice of good workes 349 of Obedience 247. of patience 359. of praier 356. of Praise 355. of propitiation 235. 250. of repentance 357. of righteousnesse 359. of the Masse 204. Sacrifices of them-selues please not God 178. In a sacrifice what to bee considered 251. Sacrifices of the olde Law howe offered 253. Captiues 195 children 194 195. men 193. 194. parentes Sacrificed 193. Salt 188. Saintes Saintes cannot be intercessors for vs 213. Saintes inuocated a seruice of the diuel 214. their worship why inuented 429. Sanctification how it commeth 106. Satietie not in this life 377. Seede of Abraham 309. Selfe hatred 290. Selfe loue 289. twofolde 290. Serpent of brasse 31. Serpents taken for GOD 191. Seruice of the Churche 116. What Seruice of Papistes maie be heard 228. Societie with CHRIST 131. Sophisters 443. howe to be resisted 444. Soules of the righteous where 376. they Sleepe not vntil the
daie of iudgement 103. Soules immortalitie 100. Spirite of fortitude 396. Spirite of God how in ministers 39â— Spirites celestial 11. Spiriteâ— preached vnto 102. Spirits wil. 290. Spiritual soldiers who 11 12 13 14. Spiritual warfare 12. Starres of heauen the soldiers of God and whie 14. Starres worshipped for Gods 191. State of the soules after this life 100. State of wicked ministers 4â—4 Strangers 119. Strength of the Turkes 91. A Student in the Scripture who 401. Studie of the Scripture 40â— The Sunne worshipped for a God 191 Supper of the Lord 30 figured by Manna 30 a note of the true Church 171 whie often receiued and what it signifieth 334 whether in the case of necessitie it may be ministred by a man not of the ministerie 234. Sâ—â—ineâ— flesh abstained froÌ„ 86. Sinne filthie 243 41â— horrible 264 howe rewarded â—62 howe gotten 479 kindes thereof 389. Custome of Sinning oppugned 293. Al meâ— sinners 237. Sinners hated of God 263. T Teachers of Gods worde the souldiers of Christe 14. Teaching 160. Who are to Teach in the Church 170. Temples of God 113. Tentation of Christ 28. Tentation of God what 227. Olde Testament what 312 difference betweene the olde and the newe Testament 316 319. Timoâ—ia 410. Tradition 403. Tradition Papistical what 16â— 511 Tradition whâ—â— in trueth 165 kindes thereof 166. Traditions of men how to be thought of 167. Transubstantiation 217 contrarie to the nature of a sacrament 217 learned of Magicians and witches â—â—â— Treason against Christ 30. Trial of Ioseph 418. Trial of faith wherevnto compared 4â—â— Troubles of the godlie howe to be taken 173 450. Troubles of Iob 418. Trueth of Christ 125. Tyrants how to be resisted 431 enimies to the Church 440. V Valeie of Ben-Hinnon 195 Vanitie of bodilie pleasure 380. Vanitie of mans reason 370. Virtuous life what 141. Vnitie of the Church 108. W Wayes vnto heauen 369. Christe the waie by doctrine 122 by merite 12â— by example 124. Warfare spiritual 12 439 the weapons thereof 12. Heauenlie Warriers who 11. Water of God what 434. Water of life howe receiued 434. Who by Weapons maie resist tyrants 431. Wil of man 514. Wil of the flesh 289. Wil of the spirite 290. Wine absteined from 84. Wine why forbidden of the Turkes 85. Worde of God The excellencie of Gods worde 370 the profite thereof 372 the Church harkeneth therunto 110 the knowledge thereof necessarie in a minister 400 the contemners of y e same how punished 323 Workes Workes of Christians a sacrifice 350 of protestants what 513. the matter of good works 511. things necessarily required in a good Worke 514. Workes Papistical what 511. causes of them 512. Righteousnesse of workes oppugned 327. righteousnesse of faith and works together refelled 330. In this Worlde no satietie 377. Worldlie Wisedome 370. Worldlie Wisemens opinions concerning felicitie confuted 385. Worldes continuance 48. Worship of Saints whie inuented 429. Wrath of God against sinners 263. FINIS Faultes escaped The first number signifieth the page the last the number of the lines Page 7 line 18 for vvhether this place reade vvhether this Psalm 22 in the margine for Isai 52 r. Mâ—cah 52 155 20 of one nature r. of it one nature 157 15 r. learne of him and the Apostles are sent forth 165 24 by the comparing r. as by the comparing 166 10 such things are r. such things as are 181 6 r. Habel brought 189 11 r. stolne my Gods 199 16 r. to instruct vvithal 214 24 r. in vvhich offence 234 10 r. of these 237 25 r. vvithout making 243 13 r. are so ouerthrovvne 249 3 r. in these vvords 309 15 r. that is al 335 25 r. vvhich Christ 338 18 r. both in the crosse 340 19 Christianitie r. Christianlie 359 19 r. merit of Christ 362 17 r. and build vp the 379 13 rat is easie to 388 12 r. doth faune 407 16 r. at the 413 8 r. doe vveigh their sinnes 416 10 r. selfe vnto al 426 4 r. but these 441 8 r. of his riches 448 16 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 484 4 r. as to the punishment 493 3 r. vvhich is to saue 501 3 r. vve are not vnder 508 3 r. then seeing through 519. 5 r. fauour before iustification 1. Kings 1â— 21. 22. c. 1. King 22. 6. Act. 8 9. 10 c. Act. 13 8. 9. c. Coloss. 2. Acts 15. 1. Cor. 15. 2. Tim. 2 17. 18. 2. Pet. 2 10. Iude ver 8. 1. Tim. 1 34 Tit. 3 8. 9 Iude vers 4 2. Thess. 2. 3. 4. c. Iude ver 4. D. Chytraeus Ora de staâ—â— Eccles. Hoc tempore in Graecia Asia Africa c. Psal. 119. 9 Pro. 22. 6. Effectes of Gods word Psal. 19. 7. 8. Zech. 14 8. Ioh. 4 14. Ioh. 8 32. 36. Iere. 8. 9. 1. Tim. 2. 4. Rom. 4 25. Rom. 10 4. Mat. 11 28. Psal 84. â— Psa. 19 10. Psa. 119 14 Psa. 130 1. Psa. 119 32 Psa. 119 24 Psa. 119 46 Psal. 73 2. 3. 16. 17. 18. Psa. 119 93 Psa. 119 89 Psa. 122 9. Psal. 84 10 2. Pet. 3 â— Iere. 13 16. The argument The disposition The occasioÌ„ PunishmeÌ„ts of Dauid 2. Sam. 13 14. 2. Sam. 13 28. 29. 2. Sam. 15 1 2. 3. 2. Sam. 15 14. 15. 16. 2. Sam. 16 21. 22. 2. Sam. 15 4. 5. 6. 2. Sam. 18 9. 10. Two special things to be considered in this Psalme Auctour of this Psalme Summe of the first verse The Lord of hostes who 2. Sam. 5 10 Psal. 59 5. The whole Trinitie the Lord of hostes Isa. 6 2. 3. Our Sauiour Christ is the Lord of hostes Psal. 24. 10. Isa. 8 8. Why our sauiour Christ is called the Lord of hostes Psal. 24 8. Psal. 72 19. The sâ—ldiers of Christ in his spiritual warfare 1. The 1. order of heaueÌ„lie warriars Heb. 1 14. Dan. 7 10. Reuel 12 7. 8. 9. 10. 11. Michael what signifieth 2. Order of spiritual soldiers 2. Cor. 10 3. 4. 5. Ministers weapons 3. Order of spiritual soldiers Ephes. 6 12 13. 14. 15. 16. 17. 18. 1. Tim. 1 18. 19. 4. order of spiritual soldiers Exod. 38 8. 5. order of celestial soldiers The vse of al contained in this chapter 1. Tim. 1 18 * Aboue chap. 3. pag. 9 The Iewes The Turks The Muscouites Papistes Epicures Of the Messiah Christ the Sauiour of the world Iosephus lib. 18. cap. 4. Opinions of Christ. Iudas the Galilean Ioseph Benzara Barcozibas Iohn 5 3â— 2. Pet. 1. 19. Maior Minor Conclusion The time of Christ his birth foretold by Iacob the Patriarch and by Daniel the prophet Gen. 49 10. Dan. 9 24. 25. 26. 27. The place Isai. 5. 2. The mother Isai. 7 14. Ier. 31 22. The stocke or kinred of Christ. Psal. 132. 11. Wisemen Isai. 60 6. Num b. 24. 17. Circumcision of Christ. Hag. 2 8. 10. Luke 2 32. Flight into Egypt Hos. 11 1. Isa. 16 1. Christ à Nazaris Samson à figure of Christ. Iudges 13 5 Isai. 11 1.
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.