Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	catholic_a	church_n	faith_n	6,104	5	5.7683	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	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 Hassine in Denmarke, Nicholas Hemmingius. 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.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

world chalenge the name of the Church to them selues and thinke that none but they are y e Church The Muscouites likewise brag that they are the Church The Pope of Rome and his fauorers defend with fire and sword howe the Catholique Church is with them Epicures they passe for no religion but that which serueth for their pleasure and idlenes Betweene manie Iewes and vs there is great controuersie about the Messiah of whom who so conceiueth amisse without al doubt he is not of the true Church but vnder the kingdome of Satan We for our parts hauing learned the same out of the word of God doe acknowledge and confesse Iesus the sonne of Marie the virgine borne at Bethlehem à citie of Dauid according to the foresaiengs of the Prophets in the yeeres after the worlds creation 3962. Augustus the Emperor then raigning and afterward put to death vnder Pontius Pilate this Iesus I saie we confesse to be the true Messiah to be verie God and verie man the true mediator betweene God and man and the onlie Sauiour of al mankinde in which respectes we serue him and worship him This Iesus did manie Iewes both acknowledge and worship at such time as he liued in this world which thing Iosephus doth testifie in these wordes Then liued Iesus à wise man if yet we maie cal him à meere man without sinne he was à worker of strange miracles and à teacher of those which gladly do receiue the truth and had manie followers as well Iewes as Gentiles This Christ was he whome notwithstanding that Pilate had iudged him to the crosse being accused by the chiefe of our nation yet ceassed they not to loue him who from the beginning had so done For the third daie he appeared quicke vnto them in so much that by the inspiration of God they fore-told this and other things of him and euen til this daie the stocke of Christians so called of him decaieth not But verie manie Iewes as at that time so now euen of meere enuie do not acknowledge as we do this Iesus to be the Messiah Of which some do vtterly denie that the Messiah is yet come others cōuicted by the scriptures prophets about the time of the comming of the Messiah do in deede confesse that the Messiah is come and was borne vnder Herod yet saie they he is hid for the sinnes of the people and that as some report in Zion with the Angels as others beyond the Caspion mountaines and as others that he goeth à begging about the world and shal manifest himselfe at the pleasure of God For seeing so many prophecies of the Prophets do agree together vpon that time the learneder sort of the Iewes of that age were throughlie persuaded that in their time the Messiah should come Whereof it came to passe that many by occasion of the tyme professed them-selues to be the Messiah when afore that time no man went about the same Among which was one Iudas the Galilean Ioseph Benzara who was bold vnder the name of the Messiah to rebell against Adrian the Emperour whom verie manie Iewes did followe but the end declared his vanitie So was one Barcozibas a skilfull captaine by reason of his often victories supposed to be the Messiah In which opinion many stood a long while til at last he also was punished by Adrian for his wickednesse I ouerslip those whom Foelix the gouernour of Iudea punished For it was a common thing at that time the which the Prophets assigned to the birth of Christ to seduce the people especialy seeing they beleeued the Messiah should come for none other intent than by force of armes to bring other nations vnder his subiection By which meanes they should abound in al kind of pleasures and store of al things the Israelites then liuing being brought againe into their natiue and promised countrie Seeing now the Iewes haue so grosse an opinion concerning the end of the comming of the Messiah they do nothing differ from the verie swine and Lions whereof those delight to wallowe in the mire of filthie lust and these mightily to suppresse other beastes that theie alone may seeme to beare the swaie Whose pestilent errour is condemned through-out the whole Scripture For the whole scripture doeth testifie how the Messiah shall appeare not to wage battell with men like some Hercules or great Alexander but according to the first promise to set-vpon the olde serpent to abolish sinne death to repaire the image of God in man which through sinne was put-out and to rewarde his owne that is the faithful with euerlasting righteousnes immortalitie that so being ioyned to God in perfect loue theie might be happie and blessed wherin the true and proper end of man doetli consist But the better to arme our selues against the deceiptfull Iewes obey we the wordes of our Lord Christ saying Search the Scriptures there are they which testifie of me And Peter saith We haue a most sure word of the Prophets to the which ye do well that yee take heede as vnto à light that shineth in à darke place But that we may the more soundly and substantially refel the Iewish errour let vs include the whole matter within the compasse of one argument on this four me He alone without all controuersie of certaine truth yea and by the confession of all men is the true and onlie Messiah to whome all the prophecies of the Prophets doe point and to whome properlie whatsoeuer by Moses and other holie Prophets of God hath ben fore-told of the Messiah doth agree But the prophecies of al the Prophets doe point vnto Iesus the sonne of Marie the virgine and to this Iesus alone whatsoeuer by Moses and other holie Prophets hath bene fore-told of the Messiah doth agree Therefore none but Iesus the sonne of the virgine Marie is the true and onlie Messiah The Maior none will denie The Minor is in controuersie betweene vs and the Iewes which if we once shal proue both the error of the Iewes wil be manifest and our faith confirmed And seeing as Augustine saith The strength of religion consisteth in this howe al things which fel-out in Christ haue bene fore-told we wil shew in fewe words howe al the oracles of the Prophets doe agree to Iesus Christ alone and to none other and then afterward we purpose to refute such things as the blinded Iewes doe obiect vnto vs. Iesus Christ in the reigne of Augustus the Emperor was borne of the vnspotted virgine in Bethlehem à citie of Dauid Here as Luke recordeth both the time the place the mother and the stocke of the Messiah borne are declared and all these doe answere vnto the fore-saiengs of the Prophets The time was signified by Iaakob the patriarch The scepter shal not depart from Iudah nor à law-giuer from betweene his feete vntil Siloh come and the people shal be gathered vnto him

according to the prescription of their Lorde For this cause Paul doeth name the ministers of the Gospel Disposers of the secrets of God in whome this onelie thing is required That they be found faithful To conclude the summe of al is this The keies of the Church are the word and faith For as the preaching of the word of God concerning y e attaining remission of sins through Christ is one keie to open to shut the kingdome of God which keie hath à double vse One is of one nature which is to open the kingdome of heauen the other is through the default of the hearers to shut the kingdō of heauen And therefore Christ himselfe is to some the sauor of death vnto death and to others the sauor of life vnto life But as he is the sauor of life of his owne nature so is he the sauor of death through the wickednes of men that wil not credite the Gospel So in that verie deede it is but one keie but it hath à double vse So whoso beleeueth through the working of the holie spirite he adioineth faith to the Gospel which is as it were another keie of the kingdome of heauen By these two keies the kingdome of heauen is shut vp and pardon of sinnes obteined Furthermore as Christ Peter Philip Iohn Paul and the other Apostles doe applie this keie sometime to manie together and sometime to one by himselfe So godlie ministers of the worde both publiquelie and priuatelie maie vse this auctoritie of opening and shutting the kingdome of God that is of binding and loasing sinnes For as this binding is an adiudging of that man who beleeueth not the Gospel but serueth sinne and Sathan vnto death and damnation vnlesse he repent So loasing is à setting of him free who beleeueth the gospel from the woeful bondage of sinne and the diuel and à giuing of the most desired libertie in Iesus Christ that being now set-free from death and perdition he maie serue God by righteousnes for euermore Hereby appeareth both the excellencie of this power and also howe it is not tied vnto men as the Pope thinketh but to the ministerie of the worde and that ordinarie regiment is subiect to this power as farfoorth as the Church is guided by doctrine sacraments ceremonies and discipline The iuridical power although it dependeth cheifelie vppon the power of the keis yet because it requireth deliberation and consultation in respect of diuerse circumstances falling out manie times which cannot be cōprehended in general rules I distinguish it from the former power which I called ordinarie The iuridical power consisteth in three thinges to wit in alowing sound doctrine in reiecting false opinions and in exercising ecclesiastical discipline That the catholike Church and euerie mēber of the same haue power to know and to alowe religion it is manifest For both Christ inuiteth al men vnto himself that they maie learne of men and the Apostle send-foorth to teach and God earnestlie requireth the knowledge of his worde without which no saluation can be attained Therefore wicked wretches are the Papistes who keepe-awaie the laie people as they are called from the reading of good bookes and forbid the holie scriptures to be imprinted and reade in à vulgar speech whereby doubtles they doe shewe themselues to be the cruel enimies of mans saluation whome those wordes of our Sauiour should terrifie me thinkes Wo be to you interpreters of the lawe for ye haue taken-awaie the keie of knowledge yee entred not in your selues and them that came-in yee forbad This checke belongeth vnto the Pharisies in al ages who take to themselues the auctoritie of teaching but in the meanetime by corrupting true doctrine and that of meere malice and diuelish hatred they stop-vp the readie waie vnto Christ. An other part of the iurisdiction of the Church is à power to improue and to reiect false and erroneous doctrine as the inuention of diuels Therefore saith Christ Beware of false Prophetes And Take heede to your selues of the leauen of the Pharisies And Paul saith If anie man preach an other Gospel let him be accursed Neither as they thinke doth it make for the Papistes that our Lorde saith The scribes and the Pharisies doe sit in Moses seat Al therefore whatsoeuer they bid you obserue that obserue and doe For in another place our sauiour speaketh of the same Pharisies Let them alone they be the blind leaders of the blind Of which I wil conclude two thinges one is Howe they are to be harkened vnto so long as they sit in Moses seat that is so long as they bring the pure doctrine of Moses The other is how al words whereby we are commanded to obeie the rulers and teachers of the Church haue à condition though vnexpressed namelie how they are to be obeied if so be they teach those thinges which the Lorde hath inioined them to teach that is they are to be obeied if the Lord speake in their mouthes and not that old serpent that seduced our first parents And this also is ment by those words of our sauior he that heareth you to wit vttering my words heareth me The last part of iuridical power is discipline which is à schooling whereby such as be receaued into the Church are gouerned kept in order yea framed to religiō righteousnes modestie and other vertues y e nothing vnsitting for Christians be committed or in fewer words Discipline is an ordering of the life and of manners and à training aswel inwarde of the minde affections and wil as outwarde of the tongue gesture and deedes of men vnto godlines honestie and innocencie of life The partes of this discipline are to namely direction and correction Direction doth gouerne and guid men in the right waie Which direction must bee vsed after to the rule of Gods word according to the lawes of godlie magistrates and according to the examples of good men The rule of Gods worde teacheth what is to be auoided and what to be desired and done The catechisme of children proposeth this rule which more at large is declared in the sermons of the Prophets and Apostles The lawes of godlie Magistrates doe prescribe a rule as maie seeme to bee most expedient in respecte of the differences of ages and callinges Hereof there be some canons made for the discipline of the cleargie and some for the schooling of the common people Examples of good men are as painted rules of the lawes For what the lawes by the rules of Gods worde doe describe and offer to the minde that by notable examples is set before the eies in à manner And therefore Christ doeth saie I haue giuen you an example And Paul Be yee folowers of God as deere children and walke in loue The best waie then of teaching is to shew that by examples which is taught by rules And therefore

example he inuited to the praieng-vnto and worshipping of that God alone euen the onelie and true God which had both giuen à lawe and ceremonies to the people also brought the Iewes out of the land of Egypt But this was it which troubled y e Iewes for that he caled God his Father whom had he denied hee should haue bin like to them that is à liar The third thing which theie obiect is the abrogation of the lawe wherein they make à loude lie For he alone both fulfilled the lawe himselfe and corrected the abuses of the Pharisies yea and alwayes euen to the death of the crosse was subiecte to the lawe The fourth whereby they saie how he spake against y e traditions of y e fathers is most vntrue But what fault is it I pray you to reprehend impietie to condemne superstition and to speake against such thinges as are manifestlie against the worde of God Is it such à crime to blame the peruerse opinion of the Pharisies whereby they place the traditions of men before the commaundementes of GOD especialie when the Lorde himselfe doth saie Walke ye not in the ordinances of your fathers walke in my statutes Saith not the Lorde by the Apostle They worshippe me in vaine teaching for doctrines the commaundements of men But this was one and à principal cause of crucifieng Iesus the Messiah fearing traditions being abolished least they themselues shoulde come into contempt among the people leese not à little of their auctoritie and so by little and little come into decaie The fifth crime is that our Lorde shoulde violate the Sabbaoth the which also is most vntrue For as the true rest of the Sabbaoth is to cease from sinne and to rest in God so the true workes are they which make vnto the abolishing of sinne and promoting of Gods glorie as were the deedes of healing which he wrought vpon the Sabbaoth And in verie deede there can be no more excellent à worke than to helpe man at his extreme necessitie If it be not lawful vppon the Sabbaoth to heale shal it therefore be lawfull to kil à man Is it lawful to drawe out an Asse falen into à pitte and shal it not be lawful on the Sabbaoth by the worde and power of God to heale à man But this people haue neither ende nor measure in slaundering The sixt crime which they laie to his charge is I can destroye this Temple and builde it againe in three daies The occasion of which his wordes was this The Iewes had required à signe of Christ of his zeale and power he therefore according to the manner of the Apostles and of his owne too sheweth them no friuolous temporarie or base signe as they required but à great à wonderful and an euerlasting signe of the resurrection of his bodie whiche should be the third daie after his death which bodie of his was more truelie and aptlie the Temple of GOD than that stonie one of Ierusalem For therein dwelleth à more proper and present God The seuenth crime which theie obiect to our Lorde is that he cast-out diuels in the name of Beelzebub the chiefe of the diuels Which fault by strong argumentes he remoueth from himselfe Matth. 12 and Luke 11. But afore I shew how the faithlesse Iewes do blemish the miracles of Christ I will in fewe wordes declare what is meant by diuine miracles Next I wil briefelie shewe y e markes wherebie the diuine miracles of Christ and of the saintes are distinguished from fained miracles of magicians and diuels For the diuel as one that hateth God and would gladlie turn vs from God by al possible meanes both by him-selfe and his ministers the magicians doth emulate the workes of God and especialie miracles because he seeth howe that thing commeth neerest vnto the diuine power which is aboue nature And therefore as by his owne natural force he is mightier so in the knowledge of the virtues and operation of thinges more skilfull than man he easelie beguileth our senses to deceaue and bring vs from the truth Diuine miracles are such as God worketh which are therefore called miracles because theie bring men into admiration For first theie bring men into the admiration of Gods power wherebie miracles are wrought Secondly through the power of God men gather that the person which doth miracles both is sent of GOD and also bringeth Gods worde for confirmation whereof miracles are shewed as moste euident demonstrations Thirdly through this consideration faith is conceaued in the minde of the doctrine albeit the maiestie of the doctrine doth exceede the reach of reason Fourthlie of credit to the doctrine springeth in the hart à confidence of the promise of y e good things which are brought by the doctrine Fiftlie who so beleeue the doctrine and hope for the promise they do loue and praise God And by miracles as it were by the hand they are led vnto the faith of their condition which is to haue felowship with God and in him to obteine an euerlasting blessednesse for euermore Sixtlie because euerie signe is à signe of somthing signed faith seeketh the analogie comparison betwene the signe and that is signed and so by comparing them together of earthlie gathereth heauēlie spiritual things of visible For the diuine miracles of Christ aboue al haue spiritual significatiōs the which y e aptlie they may be aplied shold be reduced vnto more euident sentences of scripture and notable examples that the spiritual interpretation may be agreeable to faith and consent with the principle groundes of our religion yea and also haue euident examples wherebie the matter is painted out as it were The reason whie Christe and good men would confirme their doctrine to men by miracles is this It was verie meete that faith which is of matters that exceede mans vnderstanding should be confirmed by such things as are aboue nature and contrarie vnto the vsual course of the same that men with their outwarde eies beholding such thinges to be brought to passe as exceeded the power of nature might be stirred-vp to the beholding with the internal eies of the minde that is to the beleeuing of those thinges which are beyonde reason As therefore the thinges which are subiect to reason neede no demonstration that an vndoubted faith may be giuen to them so diuine and celestial by miracles as by certaine heauenlie proofes do deserue credite Nowe the cause why at this daie miracles are not wrought in y e eies of men as they haue bin Augustine sheweth when he saith Neither be these miracles permitted to indure vnto our daies that the minde maie not alwaies seeke after visible thinges and so by the longe vse of them mankinde would waxe colde which through their noueltie was inflamed Neither ought we in these daies to doubte that theie are to be credited who when theie preached those things which

saie The name of the Lord is a strong towre the righteous runneth vnto it and is exalted CHAP. 21. 1. Of sacrifices in general 2. Of the sacrifices among the Iewes what theie were FVrthermore seing the Psalmist in this verse maketh mentiō of altars where God laieth as yong ones the godlie bringeth them vp and altars be appointed for sacrifices I wil adde here-vnto something concerning sacrifices and that especialie for the Papistes who by this place would maintaine their idolatrous altars for masses which the godlie doe knowe is nothing els but a diuelish prophaning of the onelie sacrifice of Christe who by his onlie sacrifice once offered hath made the saintes perfect for euermore But that the more distinctlie wee maie speake of sacrifices I wil entreate first of the Iewish sacrifices then of the sacrifices of the prophane gentiles after that of the Papistical idol that is of the Masse which theie saie is à sacrifice and last of al of Christian sacrifices The Iewes by the commandement of God had two altars in the holie citie Ierusalem neither was it lawful for them in anie place beside Ierusalem to haue anie altars the one was of burnt offeringes and was caled the altar of burnt offering the other was of incense and thereof was caled the altar of incense both of them were figures of Christ. For as the altar of burnt offering did shadowe Christ as à purger of sinne so the altar of incense did figure Christe as he was an intreator and intercessor for man For incense did signifie praier Or as witnesseth Dauid who in his 141. Psal. doth saie Let my praier be directed in thy sight as incense the lifting-vp of mine hands as an euening sacrifice For when that holie man Dauid being driuen into banishment could not bè at the sacrifices which were made at Ierusalem in place of incense he dedicateth holie praiers vnto the Lord who be therefore signified by incense because praiers be of none effect vnlesse theie be lifted-vp with à godlie affection of the minde But omitting altars speake we nowe of the sacrifices of the Iewes that after this maner First let vs define what a sacrifice is then shewe we the causes after that wil wee note the principal kindes and last of al adde some general thinges of the figuratiue signification of sacrifices The definition maie be this Sacrifices of the Iewes were ceremonies of offering giftes and burnt offeringes ordeined of God that either to pacifie God being offended or to testifie their seruice and religion Which sacrifices pleased not of them selues because theie were done but in respect of y e faith of the offerers and thinking vpon the spiritual signification And that these rites were instituted of God both the manifest commandement of God often repeated not in Exodus onelie but also in Leuiticus and also the testimonies wherebie God did testifie howe he liked wel of such seruice doth proue And although before Moses time there was no expresse commandement touching sacrifices yet that God accepted them being offered by the godlie the examples of good men doe witnesse Wherof it maie verie easilie be gathered how theie were commanded albeit no mention be made thereof in the written worde Againe Gods acceptation doth confirme that he was the auctor of them not onelie in tolerating them but also in cōmanding them to be vsed For at foure seueral times the sacrifices of the saintes with fire from heauen were inflamed which surelie was an apparent token of Gods alowing them And y t these sacrifices pleased not of themselues it maie easelie be gathered For what wise man wil think that God wil be pacified with the slaughter bloud burning of beastes set on fire For the faith therefore of the offerers and cogitation of à spiritual meaning theie liked God which thing manie sentences of the Prophetes doe testifie Dauid doth saie For thou desirest no sacrifice though I would giue it thou delightest not in burnt offering And againe Here O my people and I wil speake heare O Israel and I wil testifie vnto thee for I am God euen thie God I wil not reproue thee for thie sacrifices or thie burnt offeringes that haue not bin continualie before me I wil take no bullock out of thine house nor goates out of thie foldes The prophet Ieremiah doth saie I spake not vnto your fathers nor cōmanded them when I brought them out of the land of Aegypt concerning burnt offeringes and sacrifices And again saith Isaiah Heare the worde of the Lorde O Princes of Sodome hearken vnto the Lawe of our God O people of Gomorrah what haue I to do with the multitude of your sacrifices saith the Lorde I am ful of the burnt offerings of rams of the fat of fed beastes I desire not the bloud of Bullocks nor of lambes nor of goates When ye come to appeare before me who required this of your handes to treade in my courts Bring no oblations in vaine incense is an abomination vnto me These sentences do seeme not onlie to be contrarie to y t cōmandement which so often is to be found in Leuiticus but also to condemne the whole Aaronical priesthoode with the altars But for the concilement of these contrarie speeches we wil aleage three testimonies and two examples out of the Scriptures who plainlie shal remoue awaie al doubtfulnes Salomon doth saie The sacrifice of the wicked is abhomination to the Lorde Dauid saith also Vnto the wicked God saide what hast thou to doe to declare mine ordinances that thou shouldest take my couenant in thie mouth seeing thou hatest to be reformed and hast caste my wordes behinde thee And Isaiah after he reprehended y e sacrifices of his people addeth Wash you make you cleane Take-awaie the euil of your workes from before mine eies cease to do euil Learne to do wel seeke iudgement relieue the oppressed iudge the fatherlesse and defende the widowe These places doe plainelie shewe howe the sacrifices of this people were reproued because of the vncleanenes of the heart and il dealing toward man or because of their froward confidence and wicked conuersation For as the hypocrites did offer their sacrifices before God for à recompence so the wicked thoght howe by their burnt-offeringes theie were sanctified albeit theie were touched with no feeling of their sinnes Therefore seeing God commanded sacrifices to be offered that theie might be exercises of godlines surelie the offerers ought to bring vnfeigned repentance and faith without which no maruel it is if the sacrifices were caled abhomination Caine Abel did both offer sacrifices notwithstanding God had respect vnto Habel and to his offering that is vnto his sacrifice but vnto Caine and to his offering he had no regarde Whie so Because Habel bought à faith in the Messiah whome his sacrifice did shadowe wherebie also his obedience in

watering of the newe plantes springing-vp in the Church So that à Martyr in suffering doeth not suffer for himselfe onelie as Ambrose saith but also for euerie man For himselfe hee suffereth to bee crowned for euerie man hee suffereth to giue them an example For himselfe to his rest for euerie man to their welfare And although the verie feare of GOD onelie bee à sufficient cause why that Martyrs shoulde endure tormentes couragiouslie for the feare of God shoulde worke so that wee must contemne all other feares after the example of y e Apostles who at the first being sharpelie whipped greeued no whit thereat but triumphed sorowed not but reioiced that they were counted worthie to suffer rebuke for the name of Iesus yet the auncient writers doe make foure causes of the same which they mention on this wise The loue of Christ commaundeth Fortitud● ouercommeth feare Faith confirmeth the mind patience endureth But in à Martyr I require these thinges in order The firste is à firme knowledge and demonstration of the doctrine of the Church the seconde a liuelie faith in Christ the thirde a constant confession and defence of the doctrine the fourth courage of mind to beare the crosse the fifth obedience or patience vnder the crosse the sixte an inuincible hope the seauenth inuocation of GOD to which together with the cause he shoulde commende his soule All which are euident in Stephan the Proto-martyr For neither as Augustine saith can they haue the life of Martyrs who haue not the liues of Christians seeing it is not the punishment but the cause that maketh à Martyr Wherefore the punishment of Anabaptistes and other obstinate heretikes is not martyrdome but a iust punishment due to them by God and the lawes Manie fanatical heads indeede approch without feare vnto the tormentes but it is because they are deluded by Sathan who endeuoreth by their paines to confirme erroneous opinions vnto the destruction of the Church And therefore let vs duelie consider the cause whie we suffer martyrdome least through the delusiōs of y e diuel we be bewitched for to suffer persecutiō to be in prison to be whipped to be kept frō libertie to be killed is no praise but this is praiseworthie to haue a good cause For y e praise consisteth in y e goodnes of cause not in the bitternesse of punishment Neither would I haue anie man for some certaine opinion not contrarie to the foundation of religion to bring himselfe into danger especialie if the iudgementes of the godlie which agree-together in the grounde are diuerse which notwithstanding maie stande without shaking the foundation I meane the article of faith Heere happilie some enquirer of the iudgementes of GOD maie demaunde howe it commeth to passe that God beeing most righteous can suffer his sainctes whome most entirelie hee doeth loue to bee torne after such an horrible sorte and to be mangled and deformed with such contumelies and that of Sathan and his members Heere wee must open the eie not of reason but of faith not the sense of fleshe but of the spirit must be consulted withal that we maie clerelie beholde the trueth and knowe that nothing commeth to the Sainctes of God without his prouidence vnder the shadow whereof they are couered I confesse indeede it is à trim sight for the Diuel to see Abel murthered of his owne brother Daniel cast into the Lyons denne Iob spoiled of his goodes and replenished with botches Steuen to bee stoned yea and all the sainctes with tormentes and shame to bee executed to death But I confesse too that in the eies of God who testifieth that in his sight the death of his Saintes is pretious it is à much more goodlie sight yet not of it selfe but in respect of the euent And therefore both God and the diuel also wil the punishment of the saintes but not both alike but with à diuers affection and purpose For God of mercie suffereth his Saintes to be afflicted but the diuel persecuteth them of malice God that theie maie be crowned the diuel that theie maie be confoūded God as à Father the diuel as à tyran and hangman God for his owne glorie the diuel to his owne confusion Of these causes Augustine speaketh on this wise Euerie wicked man in himselfe hath à will to hurt but yet hath no power in himselfe that he maie hurte that he would he is now accused that he maie through the secrete dispensation of God he is giuen to one to be punished to another to be proued to another to be crowned To be punished the Israelites were deliuered into the handes of strangers because theie had sinned against God To be proued Iob was deliuered to Satan And Iob was proued but Satan put vnto shame To be crowned the Martyrs were tormented of bloudie persecutors And therefore à great deale more happie are the martyrs in their torments than the moste mightie monarches in their delitiousnes riches honour and pleasures Which thing Augustine also doth witnesse when he saith The men of this world are vnhappilie happie but the Martyrs were happilie vnhappie For theie were vnhappie for à time but theie are happie for euer According to the worde of the LORDE Blessed are theie which suffer persecution for righteousnes sake This successe of the Martyrs is notablie described by the Psalmist in these words Theie that doe sowe in teares shall reape in ioie Theie went weeping and carried pretious seede but theie shal returne with ioie and bring their sheaues And hence it is that the holie Martyrs of God doe cast their eies and their minde not vnto the time of sowing and to the purpose of Sathan that would vtterlie ouerwhelme y e Church of God in the streames of blood but especiallie vnto the most ioieful time when the sheaues shalbee gathered together with gladnes and vnto the reuerend prouidence of God who after this maner by his wise counsel wil haue his saintes to be exercised in this life that theie maie be like his sonne both in the crosse in glorie Whence it is that the holie Martyrs of God doe comfort them-selues in the middes of tormentes For theie knowe That light affliction which is but for à moment causeth vnto them à farre more excellent and an eternal waight of glorie that as it is in the Epistle vnto the Hebrues Chastising bringeth the quiet fruite of righteousnes Hitherto maketh that adhortation of Peter Reioice in asmuch as ye are partakers of Christes sufferings that when his glorie shal appeare ye maie be glad and reioice By the remembrance of this prouidence of God let vs strengthē our minds against the offence of the crosse think-vpō à ioiful euent to wit howe theie who in this world beare witnes to Christ shal in y e worlde to come be eternalie blessed with Christ. Furthermore it maie be asked with what seruice are y e martyrs to be worshipped especialie for

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 iudgemēt 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 cōfirmed 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 a●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 trāslation 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 frō death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This sentēce cānot be applied to the Pharisee or to anie man y t is not regenerat For as the almes here cōmended 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 remissiō of sins frely for Christ his sake by whose bloud theie are clēsed frō 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 mē who cōmend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giuē 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 repentāce which are most vndouted argumēts of faith of the feare of God merit the mitigatiō 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 prolōged To be short al y e sentēces whersoeuer they be redin y e holy scripture cōcerning good works are to be vnderstood according to their circūstances 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 whē 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

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 Ma●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 cōforts 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 Mira●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 Zio● 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 2●● 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 transgressor● 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 17● 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. 2● 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 wha● 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 185● 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