such a Christian life as is perfect in all his parts Faith and charitie must goe together vnlesse wee applie our studies to follow faith and charitie together For the full assurance of hope Because many who made profession of the Christian faith were distracted with diuers opinions or els were inwrapped with many superstitiōs he requires that they be so setled in the certaintie of faith that they now wauer no more nor remaine in suspence carried about as they had been wont with euery new inuention of mans braine Now this commandement belongs to vs all for as the truth of God is sure and stable in it selfe so also is it required that our faith which is built and rests it self thereupon be true certaine and surmounting all doubtings See here then what this Greeke word Plerophoria imports Plerophoria to wit an assured perswasion whereby the spirit of euery faithfull man concludes and resolues in it selfe that it is vtterly vnlawful to call into doubt or question those things which God that cannot lie nor deceiue hath once pronounced It is a sinne to doubt of the truth of that which God hath pronounced Hope is here taken for faith because of the affinitie which is betweene them Notwithstanding it seemes the Apostle did expresly place it here because he spake of perscuerance We may also gather from hence how farre faith is off from that generall apprehension which is common both to the wicked and euen to the Diuels themselues There is great difference betweene true faith and a generall apprehension For they also beleeue that God is iust and true but yet notwithstanding from hence they conceiue no good hope at all because they doe not therewithall apprehend the fatherly goodnes of God in Christ Let vs know then that true faith is alwaies coupled with hope He saith to the end or euen vnto perfection because they might know they were not yet come thereunto and therefore that they should bethinke themselues to profit in faith more and more He vseth this word care or diligence to the end they might vnderstand that they were not to nuzzle themselues vp still in carelesnes but to bend themselues couragiously to trauaile towards this assurance in good earnest For it is not a small matter to ascend aboue the heauens especially such as we be who are scarse able to creepe vpon the ground And withall that it is no small matter to leape ouer so many stumbling blocks of offence neither is there any thing more difficult than to hold our meditations in heauen and vpon heauenly things because all the whole strength of our nature bends downwards Satan also is not wanting to draw our mindes towards the earth and earthly things by infinite deuices For this cause therefore the Apostle commands vs to flie all carelesnes and sluggishnes of heart But that ye follow those who by faith and patience Vers 12 Against this lasines he puts this studie of following and imitation It is as much then as if he had said it behooues you to haue a cheerefulnes of heart in perseuering But this yet hath greater weight when he aduertiseth them that the Fathers themselues did not obtaine the promises but with an inuinceable strength of faith for examples doe represent the matter vnto vs with the greater liuelines If the doctrine should only be proposed simply and plainly it would not moue vs so much as when we see that that which is required of vs is fulfilled in the person of Abraham Now the example of Abraham is brought in not because there was none other but because his example was the most excellent aboue all others For Abraham had this in common with all the faithfull to beleeue but it is not without great cause that he was established and called the father of all the faithfull No marueile therefore if the Apostle doe make speciall choise of him amongst others as of him vnto whom hee would all men should looke as oft as they would finde a cleere mirror of faith He saith faith and patience as if hee should say a constant faith which hath also patience ioyned therewith For faith is first required but because many who at the beginning might seeme to haue an admirable faith haue yet notwithstanding by and by waxen carelesse patience is a true approbation of that faith which is not vaine nor such as will vanish with the time When he saith that we obtaine receiue the promises by faith he beates downe the opinion of by his owne name This you see is the principall thing now in hand but we are here to note two things by the way first that we ought to sweare by the name of God when we are required to sweare secondly that an oath is permitted vnto Christians because it is a lawfull remedie to appease contentions God doth expresly charge vs that we sweare by his name and if we mingle any other with his he protests that it is a prophanation of an oath Now there are three speciall reasons of this For when we are destitute of the meanes to bring the truth to light it is not lawfull to haue recourse to any other than to God who is himselfe the eternall truth Secondly because it is he who knoweth the hearts Ierem. 17.10 His office is plucked from him whē any other is called to be a iudge in those things which are hidden from the iudgement of men Thirdly because that not onely in swearing we call him to witnesse but we also meane thereby that he should shew his vengeance vpō the partie periured if we speake and sweare falsely Therefore it is not to be marueiled at if he be so seuerely angrie against them which sweare by another name for it is to take away from him so much of his honour Now whereas the scripture doth sometimes vse other formes of swearing that doth not crosse this doctrine For the faithfull doe not sweare by the heauen or by the earth as if they did attribute any diuinitie vnto them but by such indirect oathes they haue respect to God onely For there are diuers kinds of oathes The first and the cheifest is this when we call God for iudge and doe directly make our appeale vnto his iudgment seat The second is when we name the things that we loue greatly as our life our head or some such other like thing The third when we take the creatures to witnesse in Gods presence But in all these to speake properly we sweare by none other than by God Wherefore they who contend that it is lawfull to ioyne the Saints that are dead as companions with God and that the right of punishing should be attributed vnto them such doe no lesse shew their malice than their beastlinesse Besides this this place as hath beene said teacheth It is lawfull to take an oath that there is a lawfull vse of an oath among Christians the which we are to note wel against those giddie
doubt of that which God hath promised 6.11 E Elect. It is profitable the elect should sometimes bee sharply reprooued 6.9 End What end we ought to haue in all our thoughts and deliberations Euer How farre this word Euer is to be extended 7.17 Exile A comfort for the exiled 11.38 A mediatation for the exiled 13.14 F Falles Falles generall and particular 6.4 Faith Faith giues the word entrāce in respect of vs. 5.2 Two effects of faith 3.6 Faith and charitie must goe together 6.11 Great difference betweene faith and a generall apprehension 6.11 Faith must passe beyond all externall shadows to rest it selfe vpon Christ alone 6.19 Faith the foundation of an holy life 10.35 No life without faith 10.38 The necessitie of faith 10.38 Faith was the onely band whereby the Patriarkes were knit vnto God 11.2 Faith must content it selfe with Christ alone 11.6 The nature of faith 11.7 The obiect of faith 11.7 How faith is said to bee the cause of feare 11.7 Why the Gospell is called the word of faith 11.7 Faith the mother of obedience 11.7 Faith the roote and cause of righteousnes 11.7 A principle of faith 11.8 Two trials of faith 11.8 Faith commended though it were mingled with distrust 11.11 That is the true faith which rests it selfe vpon the promises 11.11 When faith respects the promise and when it respects the recompence of reward 11.26 Fathers How farre the example of our fathers is to be followed 3.8 See chap. 11.13 Feare Feare ought not to take away the assurance of faith 4.1 How faith is said to bee the cause of feare 11.7 Feare is too ingenious in seeking starting holes 12.13 Felicitie We must go out of our selues to attaine true felicitie 4.10 Fight A double fight of the faithfull 12.4 Free-will We will freely but it is to do euill G Glorie What it is to giue glorie to God 6.15 To serue to Gods glorie is the onely ende of our life 11.6 God God is neuer angrie without cause 3.17 God is the father of the soule as well as of the bodie 12.9 God cares for vs euen whilst he afflicts vs. 12.12 Good Man his soueraigne good 4.10 Gospell Hee that reiects the Gospell reiects the saluation of God 2.3 Christ the author of the Gospel 2.12 Why the Gospel is called the word of faith 11.7 H Haste We neuer think God makes haste enough when wee waite for his deliuerance Halting We must take heede of halting in Gods matters betime 12.13 Hearing Hearing profits not vnlesse faith bee ioyned with it 4.2 Hearts None can soften our hard hearts but God 3.8 Hillarie A saying of Hillarie 11.38 Hisichius 8.5 Hisop The vertue of Hisop 9.21 Holy Ghost Foure effects which the Holy Ghost workes in vs. 10.29 See chap. 8.10 Hope Hope the constancie of faith 3.6 Hope findes no footing on earth 6.19 Hope springs out of faith 10.23 Hospitalitie Hospitalitie growne out of vse 13.2 Humilitie God allowes no seruice vnlesse it be ioyned with humilitie 12.28 I Illumination It is the worke of the Holy Ghost to illuminate our vnderstandings 8.10 Imperfections Imperfections remaine in the best 11.32 Infidelitie No darkenes like infidelitie 4.12 Infidelitie onely hinders obedience 11.7 K Kingdome Christs kingdome shal neuer bee vanquished though it be daily assaulted 1.13 Knowledge All knowledge that is separate from the knowledge of Christ is but meere vanitie 13.8 Hee is a man of knowledge that knowes how much he wants 5.12 L Last day See 10.25 Law In what sense the word law is to be taken 7.12 Their consciences can neuer be at quiet that rest only in the doctrine of the law 9.15 They profit il by the law that are not drawne thereby to faith 11.24 Laying on of hands chap. 6.2 Loue. He that wil exercise himselfe in the duties of loue must prepare himselfe to a life ful of labour 6.10 Loue extends her liberalitie to all c. 6.10 It is an hard matter to preserue loue 10.24 Nothing sooner lost than loue 13.1 The true badge of loue 13.16 M Marriage Mariage lawfull for all sorts 13.4 Masse Foure points proouing the Masse to bee full of sacriledge 10.18 Meates Obseruation of meates belongs nothing to the substance of our saluation 13.9 Mediator No Saint or Angel a fit Mediator and why 8.3 Merit Reward is not giuen vnto workes vpon any merit 6.10 Merit of workes 11.6 Moses The commendation of Moses faith 11.25 Moses faith oft mingled with the imperfections of the flesh 11.27 N Nature of faith 11.27 Neglect After a long neglect of holy duties followes an alienation of affections 6.4 Noah In what sense Noah is said to condemne the world 11.7 Nouatus The error of Nouatus confuted chap. 6.4.10.26 O Obedience Our obedience chiefly appeares in the deniall of our selues 5.8 Obiection An obiection of the Papists answered wherein they say they offer not another sacrifice c. 10.2 Offer None fit to offer Christ but himselfe 10.18 Offices Two offices of Christ 3.1 Opportunitie It is dangerous to neglect opportunitie 3.13 Oath It is lawful to take an oath 6.16 P Pastor The care of a good Pastor 4.1 We must learne to discerne true Pastors from false 13.17 Pardon Who they be that are excluded from hope of pardon 6.4 Patriarkes chap. 11.13 Patience The necessitie of patience 10.36 Peace We haue peace both in life and in death c. 2.15 In what sense the Hebrewes vsually take this word Peace 7.2 Wee must striue to keepe peace with men c. 12.14 We shall neuer keepe peace except wee take paines to pursue it 12.14 Person A mans person must bee excepted c. 11.4 Perseuerance Perseuerance in well doing is a vertue thin sowen 6.10 Petitions God often grants our petitions when he seems to denie them 5.7 Plerophoria 6.11 Poore When we inuite the poore to our houses in them wee giue entertainment to Christ 13.2 Praier Christs praier heard though he suffered death 5.7 Praier ought to bee feruent 5.7 How to pray with fruit 8.3 Prayers All praiers that depend not on Christs intercession are reiected 7.26 Preaching Preaching must not be contemned and why 4.12 see 4.2 Preaching hath a double vse Pride The end of threatnings is to beate downe the pride of the flesh c. 6.5 Promise No faith without a promise 4.2 Gods promise the onely obiect of faith 10.23 Promises That is the true saith which heares God speake and rests vpon the promises 11.11 The promises profit vs nothing c. 9.20 R Reconciliation No other meane to procure Reconciliation but the blood of Christ 9.22 Religion There is no religion but where the truth beares the sway 11.6 No religion without sanctification 12.16 Repentance Fearefull euents of late repentance 12.17 Reprobates The hearts of the Reprobates compared to the Anuill 4.12 Resurrection The end of Christs resurrection 13.20 Reward Reward impugnes not the free imputation of righteousnesse 10.35 When faith is said to respect reward 11.26 Rodde The rodde had neede to bee alwaies tied to our backs 12.7 S Sacrament The blood of beasts purged sacramentally 9.13 The word and Sacrament must goe together 9.20 The Exposition of the word the life and soule of the sacrament 9.20 Sacrifice Christs sacrifice absolutely perfect 7.27 See 9.14 Christs sacrifice absolutely perfect from the beginning 9.26 Thankfulnesse Gods cheifest sacrifice 13.15 No sacrifice acceptable vnto God but in Christ 13.15 See chap. 11.4 Three kinds of sacrifices 13.16 Saluation The Iewes and Gentiles haue but one meanes of saluation as touching the substance 10.1 Sanctuarie The Sanctuarie earthly and how 9.1 Scripture What marke wee must aime at if we meane to profit in the Scriptures 13.9 Seeke The meanes how to seeke God 11.6 Shadowes Wee haue no such neede of shadows now as the Iews had 4.8 Schisme The chiefe cause of all Schismes 10.25 Similitude A similitude setting forth the difference betweene the law and the Gospel 10.1 Sinne. How sinne is said to be destroyed 9.26 Sorrowe The taste of heuenly riches takes away the sorrow for losse of the earthly 10.34 Soules God is the father as well of the soule as the bodie 12.9 The soules of the faithfull liue with God after they be departed hence 12.23 Strangers No inheritance for vs in heauen vnlesse we count our selues strangers on earth 11.16 T Temptations What wee are to doe in spirituall temptations 5.7 Tempt How God is said to tempt 11.17 Throne The throne of God is hangd all ouer with grace 4.16 Tithes Causes why tithes were paid Leui. 7.4 Truth Many seeme friends to the trueth but few will suffer for it 12.12 V Vaile No vaile hinders our accesse to God now if we beleeue in Christ 7.25 Vncleane The remedie that takes away our vncleanenes is in our flesh 2.11 Vnitie A meanes to preserue vnitie 10.24 W Witnesses None ought to bee condemned without witnesses 10.28 Women Women haue interest in eternall life as well as men 11. Word The word preached the power of God c. 4.2 Gods word is not heard in it selfe 5.11 The word must goe with the sacrament 9.20 The word the life of the sacrament 9.20 No rule of faith but Gods word 11.4 Worlds Two worlds 2.6 The cause why the things of this world are in such high account with vs. 12.16 Works A definition of good works 13.21 Our workes become sweet in Gods sight when they are filled with the odours of Christ 12.21 No workes in account with God but those that proceed from a righteous mā 11.4 Worship Wee must not goe an haires breadth from Gods commandement in things pertaining to his worshippe 8.5 Zeale An vndiscreete zeale is no lesse hurtfull than a fainting slothfulnes ERRATA Pag. 78. lin 9. read fleshly p 84. l. 12. r. confession p. 133. l. 35. r. shoulders p. 135. l. 4. r. thus p. 172. l 22. r. that the grace p. 195. l. 13. r. true Sanctuarie p. 207. l. 16. r. this word booke p. 236. l. 10 put out for p. 239. l. 8. r. subsistence p. 257. l. 8. put out the p. 263. l. 36. r. recited p 271. l. 31. r. Saint Paul p. 291. l. 11. put out no. p. 320. for Col. 3. r. Col. 2.
either suffer it to be choked or to be corrupted in vs. But as the similitude is very fit so also are we wisely to apply it to the Apostles meaning The earth saith he which drinkes in the raine presently after seed time if it brings not forth of the kernell a bastard or wilde grasse is at the length brought to the ripenesse of good corne by the blessing of God so also they that receiue the seede of the Gospel into their hearts and of this seede doe bring forth a good and naturall blade doe alwaies grow better and better till they bring forth ripe fruite Contrariwise the earth which hath beene plowed and watered and yet brings forth nothing but thornes and briars giues no hope to the reaper Ver. 8 but which is worse the more that which is come forth groweth the more is he left hopelesse And therefore the onely remedie is that the labourer set this field on fire which is so full of naughtie and vnprofitable grasse So they also who by their loose and wicked affections doe corrupt the seede of the Gospel that in their life they giue no token at all of profiting and going forward they shew themselues to be cast-awaies so as they giue no hope of any good haruest The Apostle then in this place not onely handles the fruit of the Gospel but still holds on his exhortation that we should imbrace the gospel with a cheerefull and readie affection And that as soone as seede time is done there do by and by some fruit appeare Thirdly that after much and often watering increasings doe follow Whereas we haue put meete hearbes or profitable others translate Hearbs of season Both significations agree well but the last is referred to the time the first to the qualitic As for the allegoricall senses wherewithall expositours doe please themselues I let them passe because they are far wide from the authors meaning But beloued we are perswaded better of you c. Verse 9 Because the former sentences were like thunderings by which the readers might be ouerwhelmed and altogether amazed it was needfull now to allaie this sharpnesse and therefore he saith that though he hath thus spoken it was not because he had conceiued so hard an opinion of them And truely whosoeuer he be that doth indeed desire to profit by teaching or exhorting ought thus to deale with his Disciples to wit that he rather increase affection in them than any way diminish the same For there is nothing that doth more discourage vs to heare the word of God than when we see we are reputed for desperate persons For this cause the Apostle here protests that he admonisheth the Iews because he had good hope of them and desired to bring them to saluation We gather from this practise of the Apostle It is profitable that the elect themselues should be somtimes sharpely reprooued that it is needfull to reprooue sharpely and with great vehemencie not the Reprobates onely but euen the Elect themselues and those whome we account as the children of God For God is not vniust c. These words import as much as if he should haue said Obiection that of these good beginnings he hopes there will be a good ending But here ariseth a difficultie for it seemes as if he meant to say that God is beholding vnto men in regard of that they haue done for him I hope well saith he of your saluation why because God is not vnrighteous that he should forget your workes By this it may seeme that he buildes their saluation vpon workes and brings in God as one indebted vnto them Thus the Sophisters who oppose the merits of workes to the grace of God doe debate this point and insist vpon it very much God say they is not vniust For from hence they gather that it should be vniust with God if he giue not to the merit of workes the reward of eternall saluation Answere I answer in fewe wordes that it is not the Apostles meaning expresly to deale here about the cause of our saluation and therefore we are not to iudge of the merit of workes by this place neither yet can we hence resolue No other cause of our saluation but Gods free mercie what it is that is due to workes The Scripture euery where shews none other cause of our saluation than the free mercie of God Now whereas God in many places promiseth reward to workes this depends vpon his free promise by which he hath adopted vs for his children and reconciled vs vnto himselfe not imputing our sinnes vnto vs. Reward then is appointed vnto workes not for any merit that is in them Reward is not giuen vnto workes for any merit but vpon Gods meere liberalitie but by the meere liberalitie of God Yea euen this free recompence of works proceeding from the free bountie and liberalitie of God hath no place till we be receiued into fauour by the meanes of Christ We gather from hence then that God in doing this payes nothing that he owes vs but keepes and fulfilles that promise which of his free good will he hath made God beholds not our works but rather his own grace in our works because he beholds both our selues and our workes with fauour and pardon or to speake yet more properly he considers not our works so much as his own grace in our works Now ye see how it is that he forgets not our works because in them he acknowledgeth both himselfe and the worke of his Spirit This is also that righteousnesse which the Apostle meaneth to wit because he cannot denie himselfe Thus this place is agreeable to the sentence of S. Paul where he saith he which hath begun a good worke in you will performe it to the day of Christ Philip. 1.6 For what shall God finde in vs whereby he might be mooued to loue vs vnlesse it be that which he hath giuen vs of his own before In a word the Sophisters deceiue themselues who imagine a mutuall relation and correspondencie between the righteousnesse of God and that merit of our workes for in this regard God rather respects himselfe and his own gifts that he might perfect vnto the end that which he hath begunne in vs by his free goodnesse beeing no way prouoked therevnto by any seruice that comes from vs. Thus I say you see what the righteousnes of God is in the reward of works to wit because he is faithfull and true of his promise and so hath made himselfe debter to vs not in receiuing any thing of vs but in promising vs all things freely as saith S. Augustine Your labour of loue By this word he signifies that we must not spare nor flie any paines if we will doe our dutie towards our neighbours for the question is not onely of helping them with siluer but also with counsell and industrie and by all the waies and meanes we can There is need then remember then that we haue not