borne vnto godlines but as through humane ignorance he mingleth some wickednes and follie vnto perfecte wisedome and other artes and virtues so doth he the same to religion whereby oftentimes it degenerateth into superstition And therefore Cicero saith truelie There is no people either so wilde or so sauage if it be ignoraunt what kinde of God it shoulde haue yet it knoweth howe it should haue one What shoulde I speake of the householde witnesse euen the conscience which wee al carrie about with vs Certes such is y e force of y e same that perforce it wil compel thee to acknowledge y t there is a God which with due obedience wil be worshipped It testifieth that God is the reuenger of wickednes yea after this life Plato writeth that manie when they are in health doe thinke al but toies which is spoken of hel but at the point of death when their conscience pricketh them they are troubled vexed out of measure caling their former life into minde Such is the force of the conscience euen in the verie wicked especialie when they must needes die This testimonie of the conscience is doutlesse the iudgemēt of God who hath imprinted in our mindes à certaine affection to religion tending to this end that conioyned to God we maie be perfectlie happie for which end we were both at the first created and afterward redeemed Now the Epicures seeing they cannot denie this power of the conscience the wretches seeke I cannot tel what comforte out of à fable of Lazarus whome our Lorde raised after he had beene deade foure daies They faine how Lazarus was requested of his friends to tel thē the state of the soule when his body lay dead in y e graue He promised as their fable is that after his death he would leaue à book whereinto he woulde writ such thinges as he knewe concerning the state of the soules after this life What should manie wordes They faine that Lazarus beeing deade a booke was found which opened not somuch as one letter could be seene therein Whereof that is of one fable they gather another how that the soules either doe perish with the bodies or be so drowned with deepe sleepe that they doe not so much as feele much lesse knowe anie thing at al. By this restoratiue the Epicures especialie the Pope who they saie is the keeper of this booke and manie of his Cardinals and Bishops who lacke at no time scholers at their wil chieflie amonge them which bewitched either with the pleasures riches or glorie of this world woulde gladly haue the soules perish with the bodies that they might not or dare abide the paines of their wicked life endeuour to extinguish the power of the conscience But the holie scripture doeth verie forceablie confute the vanitie of these men wherein first of al we may consider the creation of the soule of man which is created after the likenesse of God By which likenes vndoubtedlie beside the conformitie with God the immortalitie of y e soule is signified the which is not of the earth as the body is but the breathing of God as the scripture speaketh wherof the Epistle vnto the Hebrewes distinguisheth betweene fleshlie parentes and God the father of the spirits Secondlie Christ adhorteth his disciples not to feare them which kil the bodie but are not able to kil the soule but to feare him who is able to destroy both soule and bodie in hel Doeth not Christ hereby giue vs plainelie to vnderstand that the soules after death doe liue But the state after this life is diuers according to the person either of the beleeuer or vnbeleeuer which thing the Lorde manifestlie doth shew in the example of Lazarus the rich man Whereof the soule of one in the bosome of Abraham the soule of the other in torments doe expect the daie of iudgement In that it is saide howe Lazarus is in the bosome of Abraham we haue to learne first that Lazarus through faith was the sonne of Abrahā For children are wont to be carried in the armes of their parentes Secondlie that Lazarus liueth is cherished and fareth wel euen as à childe in the bosome of his father Thirdlie that he is in the same state and place of happines which father Abraham is Fourthlie howe there is à certaine mutual and soueraigne good-wil betweene the soules that-rest in the bosome of Abraham For al are ioined together with brotherlie affection This verie thing is taught by the saieng of Christ vnto the theife To daie shalt thou be with me in Paradise which is not that the soule shal either perish or sleepe but to be happie to perceaue their blessednes although not so fullie as hereafter Christ giueth vs to learn that the soules of Abraham Isaak and Iaakob doe liue when he saith The God of Abraham the God of Isaak and the God of Iaakob is not the God of the dead but of the liuing What meaneth Peter when he saith Christ went and preached vnto the spirits that are in prison In the dayes of Noah the spirite of Christ preached to men whose soules Peter testifieth were in prison The same Peter affirmeth how the end of faith is the saluation of souls The saluatiō surelie can be neither death nor à sounde sleepe Neither is it à darke thing which Paul saith I desire to be loosed and to be with Christ. Salomon in the last chapter of Ecclesiastes doeth say vntil dust returne to the earth as it was and the spirite returne to God that gaue it In which respect he is caled by y e Apostle The father of spirits Hitherto belongeth y t in y e wisedom of Salomō The soules of the righteous are in the hand of God and no torment shal touch them With this agreeth that saying of the Psalmist Precious in the sight of the Lord is the death of his sainctes And Steuen ful of the spirite Lord Iesus recieue my spirite Moreouer whereas they obiect how there shal be one iudgement whereas rewardes shal be rendred for the godlie and punishment appointed for the wicked we confesse the same is true yet doth it not folow thereby that the soules both of the sainctes and of sinners doe either perishe with their bodies or doe sleepe vntil the last daie For although the soules of the righteous are in Paradise and the soules of y e vngodlie in torments yet haue neither the soules of the godlie perfect ioye nor the vngodlie al their paines vntil the daie of iudgement doe come Chrysostome speaking of Abel and Noah doeth saie Theie preuented vs in the fight and they shal not preuen◠vs in receauing the crowne Because their is one time appointed of crowning al men Augustine in manie places describeth certain secret places wherein the soules of the righteous are contained vntil they receaue the crowne and ful glorie
and for euer Amen The vse of this Psalme If thou wouldst scape aie woful death And endelesse blisse in heauen obtaine Cleaue fast to Christ while thou hast breath In God his feare se thou remaine A general forme of praier O ALMIGHTIE eternal and most true God Father of our Lord and sauiour Christ maker of heauen and earth together with thy Sonne Iesus Christ and the holie Ghost From the bottom of our heartes wee doe yeelde thee thankes for that of thine infinite mercie thou both hast reueiled thy selfe vnto vs by sending thie Sonne Iesus Christ and by making the hidden and wonderful decree coÌ„cerning the redemption of mankinde kowne vnto y e world also by the ministerie of the Gospel and the holie Ghost thou dost gather to thie selfe an eternal Church and being gathered giuest both rest to the same and al necessarie thinges for the sustentation of life These and other benifites we confesse vndoutedlie are thie giftes and to be giuen and kept to vs of thee for thie sonnes sake Againe we acknowledge that diuerslie we are polluted with manifolde sinnes and with true and burning sorow we do bewaile that euer we haue sinned against the rule of thie iustice and therefore we humblie beseech thee turne vs vnto thee and forgiue vs al our sins euen for thie beloued sonne Iesus Christe his sake kindle within vs by thine holie Spirit true faith and true obedience yea gouerne vs that as earnestlie we purpose so trulie we maie by thine helpe amend our life and obeie thee Moreouer our request is euen in the name of thie beloued sonne Christ our Sauiour that it would please thee among vs in this couÌ„trie to gather from time to time à Church therein maintaine the puritie of true doctrine that we maie with true praier serue thee obeie thee praise thee and loue thee for euer euer And for the better accomplishing hereof giue vnto thie Church faithful teachers pastors who both by true doctrine by example of good liuing maie illustrate thie glorie and benefite the Church Furthermore for thie beloued sonne our Sauiour Christ his sake we beseech thee giue to this Realme godlie profitable quiet magistrates defend our Queene Elizabeth with her Counsellers al the Gouernours of this land guide them with thine holie Spirit that their whole gouernment maie tend both vnto the aduancement of thie glorie and the quietnes and welfare of this Common-weale Confirme also al godlie Kings Princes and Noble men in their purposes to maintaine thie glorie true doctrine and honest discipline Besides we praie thee chearish and blesse whatsoeuer springeth-out of the ground the which thou impartest vpon vs that mankind maie haue both wherewithal to be relieued and to serue thee and of thie goodnes giue vs dailie bread And forsomuch as our great frailtie is knowen to thee thou hast promised with mercie to mitigate the greatnes of thie wrath against sinne and that in respect of the intercession of thie beloued sonne we humblie beseech thee mercifullie to mitigate the punishment which deseruedlie we sustaine and with thie holie Spirit comfort al the godlie in their troubles that theie maie both abide constant in true faith and praier and also commende thie mercie for euermore Amen A praier vnto Christ. O Most louing Lord Iesu Christ Sonne of God without thie grace our minde is ouershadowed with most grosse darkenesse al our affections caried into the flames of concupiscence the wil of y e minde is borne-awaie with raging affections and finallie al our actions not onelie inward but outward doe goe farre astraie from the rule of thie wil. Wherefore we humblie beseech thee ô most sweete Christ our sauiour expel-awaie the darkenes of our vnderstanding by the light of thie worde quench of thie goodnes the flames of concupiscence with the fountaines of thie grace replenish the wil being purged by thine hande with thine holie spirite that both the wil maie cheerefullie commaund and al the powers both of the minde and of bodie obeieng the gouernance of the wil carefullie bring to passe whatsoeuer both the illuminated mind rightly doth shew and the newe affections of the heart godlie doe counsaile For thou alone art our propitiator our King our strength and vertue our onelie hope onelie saluation onelie waie and the eternal life O most sweete Iesu I beseech thee assiste vs least that being either seduced by false Prophets or enticed by our owne flesh or perswaded by Sathan or caried-awaie by the wicked behauiour and examples of men or else offended by stumbling-blocks we fal-againe into former darkenes and wander awaie from thee the waie of eternal life Leade vs ô Sonne of God we praie thee in the light of thie countenance vpholde thou vs which art the right hand of God the father that we fal not downe direct vs that at the length thou being our guide we maie â—â—taine vnto the immortal glorie which thou hast promised to such as trust in thee sweete Christ. To thee be praise thankes and glorie for euer and euer Amen A forme of praier to be saide of anie man by and for himselfe O Most sweete Christ Iesus Christ vnto thee doe I cal For thou art my light thou art my life thou art my saluation thou art my liuing God mine holie Father my merciful God my liuing master my good shepheard my best helper Thee doe I praie vnto thee doe I sue vnto thee do I beseech y t through thee I maie walk vnto thee I maie come in thee I maie rest Grant that by thine helpe I maie leade an holie godlie and righteous life Expel-awaie the darkenes of mine vnderstanding restraine the wicked cogitations of mine heart quench the flames of euil affections represse my froward wil by thie power illustrat mine vnderstaÌ„ding with thie light minister godlie cogitations kindle virtuous affections and conuert my wil vnto thee that those thinges which thou wouldest I maie wil also Furthermore seeing my bodie is the house of my soule grant I beseech thee that by thine helpe I maie keepe the same chast and cleane that à pure mind maie dwel in à cleane bodie and that I maie be sound both in soule spirite and bodie and so both in bodie and soule I glorifie thee without ceassing To thee my shepheard and onelie God together with the father and the holie spirit be blessing and glorie and wisedome and thanks honor and power and strength for euer and euer Amen Amen So be it So be it A forme of praier for à familie FOrsomuch as none can stande without thou ô Lord Iesu Christ dost vpholde the same I humblie beseech thee vouchsafe with thie protection to preserue mine houshould my wife children and familie Grant I beseech thee that both I my selfe and my wife children and al mine houshold maie doe our dueties each of vs according to thie wil. For when thou doste feede vs wee want naught when thou rulest vs we are safe
ther-vnto through the approbation of their faith who required them that men might vse to beleeue God and them but wise-men the ministers of Sathan either seeke profite or vaine pleasure or either to moue foolishe men to laughter delectation and admiration or to terrifie them The sixt note is the ende Christ at no time wrought any corporal miracle but it had manie spiritual significations whereof the bookes of diuines intreate at large but the illusions of the diuel are comprised within the bounds of vaine ostentation These thinges I thought good briefelie to touch concerning the markes of true and false miracles that al the worlde might see howe greate the vanitie of the Iewes is that blush not by il wordes against their owne conscience to impaire the credite of Christe his miracles CHAP. 7. Howe it was fore-tolde by the Prophetes that the Iewes should set themselues against the Messiah AND that the Iewes of olde looking-for the Messiah shoulde take offence at his person and so stumble thereat that they shoulde not acknowledge him no not when he was present before their eies it was long afore also fore-tolde by the Prophetes that when we see the euent to answere to the prophecies we might fence our mindes against y e slaunders of the cursed Iewes and vtterlie abhorre their detestable contumacie When Isaiah saide Though the number of the children of Israel were as the sande of the sea yet shal but à remnant be saued shewed he not in plaine words that the Iewes should reuolt from the Messiah or more trulie should not acknowledge him in whome alone saluation doth consist When the same Prophet in his 5. Chapter doeth saie My beloued had à vine-yarde in à verie fruiteful hil and he hedged it and gathered out the stones of it and he planted it with the best plantes and he built à tower in the middest thereof and made à wine presse therein Nowe therefore ô inhabitantes of Ierusalem and men of Iudah iudge I pray you betweene me and my vine-yarde doe not these wordes of the Prophet manifestlie set-foorth both the goodnes of God towarde the Iewes and also the contumacie of the Iewes towardes God By both which places it maie be gathered howe their election and state was conditionarie as that which might not depende vpon the prerogatiue of the flesh but of the condition of faith Againe when the same Prophet in his 8. chapter doeth saie Sanctifie the Lord of hostes and let him be your feare and let him be your dread and he shalbe as à sanctuarie but as à stumbling stone and as à rocke to fal vppon to both the howses of Israël and as à snare and as à net to the inhabitants of Ierusalem And manie among them shal stumble and shal fal and shalbe broken shal be snared and shalbe taken doth not the euent answere also to this foresaying And when he addeth Binde vp the testimonie seale vp the lawe among my disciples doth he not expreslie speake of the disciples of the Lorde whome afterward he saith should be as signes and wonders in Israel And again when he saith To the law and to the testimonie if they spake not according to this worde it is because there is no light in them doeth not the Prophet here propose the condition of getting saluation the which al the Prophets do testifie most of the Iewes should neglect But wherefore comes this about Surelie not of the counsel of God sending the Messiah and by him inuiting al men vnto saluation but through the malice of them who offended at the person of the Messiah haue refused to accept him because he was not such à one as theie are to wit couetous ambitions giuen vnto voluptuousnes for euermore vices are enimies to vertues and the best men are enuied of the wicked that he glittered not in his silkes veluet gold siluer iewels y t he had not his garde and gentlemen attending vpon him that he promised not pleasure and bodilie delightes that by force of armes he vanquished not their neighbors about them that he made none of them Dukes and presidents of the nations of the worlde finalie because they acknowledged not the spiritual glorie of his spiritual kingdome Thus hitherto we haue sufficientlie proued the vanitie of the Iewes who giuen to worldlie pleasure acknowledge not the true Messiah enen Iesus Christ the sonne of Marie the virgin therfore falsely name themselues the people of GOD and chalenge the title of the Church Wherfore let vs seeing that we are compassed about with so greate à cloude of witnesses cast awaie euerie thing that presseth downe and the sinne that hangeth so fast on let vs runne with patience the race that is set before vs loking vnto Iesus the auctor and finisher of our faith From heauen let vs looke for him who wil iudge the quick and the dead and change our vile bodie that it maie be fashioned like vnto his glorious bodie according to the working whereby he is able euen to subdue al thinges vnto himselfe To this onely Messiah y e sonne of God together with the father and the holie spirite be honor might and glorie worlds without end and for euer more amen CHAP. 8. Against Mahomet or the Turkes who take vpon them to be the true Church and yet are not ALthough the madnes of the Turkes doth sufficientlie proue the auctor of their sect to be the diuel yet both because more and more daylie their sect doeth increase and godlinesse decrease in manie who had rather be counted than be godlie indeed and also because Epicures fondlie doe reason of religion I thinke it good to admonish the yonger sort concerning the Turkish sect y t vnderstanding what it is they maie abhorre it the more and shun the same euen as they would the diuel himselfe And that the more distinctlie we maie entrete hereof I thinke it not amisse to examine these pointes 1. What prophecies haue gone-before of this sect 2 What was the occasion thereof 3 Who was the auctor 4 What companions he had 5 Howe it increased was confirmed 6 What lawes it hath 7 what fables are mixed to their guile deceitfulnes 8 What maner of Paradise it promiseth to y e fauorers 9 By what arguments the impietie of Mahomet may be refuted 10 And finalie how the mindes of men may be comforted against the rage of satan ranging so in y e world And although diuers Prophets haue foretold of the wickednes tyrannie of y e Turks yet in this place we wil onelie recite the prophecie of Daniel which he hath in his 7. chapter the which is verie notable and agreeth especialie vnto the tyme when this impietie tyrannie did begin After this saith Daniel I saw in the visions by night and beholde the fourth beaste was fearful and terrible and verie strong It had great iron teeth it
ouer the whole bodie whereof tokens of gladnes doe appeare in the bodie For as the hearte wrong together and the vital spirite kept-in as when we are sad it commeth to passe the rest of the bodie is vnquiet whereof proceeded y t saying My soule is troubled al my bones are greeued So the heart being stretched-out and the spirites spread-abroade the whole bodie is comforted And therefore Salomon doeth saie A ioieful heart causeth good health but à sorowful minde drieth the bones Furthermore for so much as the wordes Hart Flesh are diuerslie taken in the Scriptures I wil here set downe the sundrie significations which theie haue For when words haue manie significations that signification is euermore to be chosen which agreeth best to the sense and circumstance of the place The heart therefore in the Scripture is taken after three waies First and properlie it is taken for one and the most noble intral in man as that which is the beginning and fountaine of life and the first that receaueth life dieth last For in the heart is the vital power as saith Augustine which by drawing-vp and giuing aër to coole the heate of the heart bringeth life and welfare to the whole bodie For through good aër it driueth the purified blood ouer y e whole bodie by the pulses caled arteries Secondlie it is vnderstode metonymicalie For seeing the heart is the receptacle of the minde it is taken for the minde it selfe and for the properties of the same as for reason wil knowledge wit counsel wisdome Wherefore theie are caled Homines cordati that is harted men which haue wit wisdome and vnderstanding Thirdlie it is taken metaphoricalie both for the middle of some thing and also for that which is hid secrete Whether then you respecte the substance of the heart or the minde resting in the same or the natural properties which it hath God is the author thereof who vndoubtedlie made nothing which euil was beeing himselfe moste perfectlie good But the wandering motions in the heart are wicked who proceede not frō God but from y e voluntarie reuolting of man from God The moste wise God so created man y t he had both power to seeke for things necessarie and virtue to desire them and habilitie to defende his state Whereof come those three faculties in man to wit the reasonable concupiscible and irascible the which of thēselues in respect of their creation are good but by an accidental sicknes are become naught and euil Whence it is that the heart of man is oftentimes in the Scriptures saide to be froward and wicked Which thing commeth to passe after this wise First when it is infected with false erroneous doctrine secondlie when it is voide of the knowledge of the truth thirdlie when it is troubled with vncleane affections fourthlie when it assenteth to sin and foloweth the desires of the fleshe it becommeth vnpure and diseased as it were with moste grieuous sickenesse or to speake more brieflie The heart becommeth peruerse euil whē it is either infected with y e plague of erroneous opinions or borne-waie by the stormes of euil affections against reason and righteousnes wherof infinite euils diseases breake-forth But when by the hand of God the heart is reformed then is it deliuered from these noisome diseases and made new not by the alteration of the substance but of the qualitie or habite of the same wherebie it becommeth pure and good Which then cōmeth to passe when y e word of God is harkened-vnto and faith fro the worde is conceaued through the operation of the holie Spirit which worketh in the word For by faith the heartes are purified Wherof it is that we resist affections when theie doe arise and proue better dailie more and more so that our onlie desire is that God maie like and loue vs. Such an heart Dauid requested of God when he saide Create in me à cleane heart and renue à right spirite within me Such an heart Ieremiah exacted when he saith Breake vp your fallowe ground and sowe not among thornes be circumcised to the Lord take awaie the fore-skins of your heartes that is be ye renued and become a new creature casting awaie y e old man put-on the new man which after God is created in righteousnes and true holines He therfore termeth the hart fallowe ground the field y t is capable of Gods word being neither stonie nor dirtie nor thornie y t is not hindred with the thoughtes cares of this world frō being à meete place for the celestial seede Such an hart the Prophet Ezekiel caleth both one also à fleshie hart in these words And I wil giue them one hart I wil put à new spirite within their bowels I wil take the stonie hart out of their bodies I wil giue them an hart of flesh Here he caleth that one hart which cleaueth vnto God alone serueth not God riches or idols to or the cares of this world for it halteth not on both sides As therefore through the corruption of our nature we haue à stonie y t is an vngodlie hardened hart against the word of God which wil not suffer anie reprehension no more than the adamant stone wil yeeld to the striker this was figured by Moses tables of stone So à fleshie hart is pliant obedient and beleeueth wherin the word of God is ingrauen abideth so y t the onlie care which it hath is to obeie the wil of God And hereof theie are said to be without heart who are voide of vnderstanding wisdome and obedience vpon the head do folowe the desires of the flesh So that Dauid when he saith his Hart doth reioice in the liuing God vnderstandeth the new hart created thorough the grace of God in the newe creation Furthermore that our heart deliuered thus from these pestilent diseases renued maie not run againe into those infections it should euermore be occupied in these three thinges to wit In Meditation which is à painefull searching-out of an hidden truth In contemplation which is à ioieful wondering at the manifest truth hence saith the Psalmist Taste ye and see howe gratious the Lorde is and in liuing virtuouslie that is religiouslie towardes God purelie in minde and bodie iustlie and louinglie towardes the world and painefulie in discharging the office calling whiche it hath In like sorte the worde Fleshe is in holie Scripture diuerslie vnderstoode For somtime properlie and naturalie it signifieth the earthlie substance which signification is commonlie knowen as There is one flesh of men and another flesh of beasts and other of fishes and another of birdes Secondlie by the figure Synecdoche it signifieth euery liuing creature as when it is saide Al flesh was in the arch of Noah that is liuing creatures of euerie kinde Hence namelie by à Synecdoche it is also
conioined with sathan that lier and murtherer and be vnder his lawes which are of death and damnation Through both which degrees the temple of GOD which by creation was dedicated to God is prophaned and the image of GOD after which man was fashioned is defaced Hence insueth the third degree of the wretchednes of mankinde to wit that man who before was the temple of God is nowe fallen into such miserie that he is become the temple of sathan wherin y e diuel is worshipped by his owne workes namelie with lieng and murther whereof infinite heapes and swarmes of sinnes doe burst-out The fourth degree of mans miserie is the huge heape of calamities both spiritual and corporal wherewith mankinde is pressed-downe as are manifolde tentations infinite diseases and the tragical chaunces wherevnto mankinde is subiect For there is no calamitie but man maie fal thereunto Whereof the prouerbe commeth A man knoweth not in the morning what maie betide him ere night Againe either wee are or we haue beene or we maie be as this man is Of manie examples I wil alleadge à few King Adonibezek in his great pride had the thumbes both of his handes and of his feete cutte off and so liued in extreme tormentes The destruction of Iezebel is knowen to all men Alcibiades was for his nobilitie high for his substance riche for his personage comelie for the fauour of his people famous for his supreme auctoritie honorable for his manifold victories much commended But continued he so Naie hee was afterwarde condemned banished out of his countrie put out of house and home hated extremelie and so at the length died desperatelie Cepio Seruilius who in respecte both of the highnesse of his pretorshippe of the gloriousnes of his triumph of the honour of his consulshippe of the dignitie of an hie Priest was most rerenowmed yea and had in such price estimation that he was called the patron of the Romane Senate liued not vntill his death in such glorie but had à verie miserable ende For he was throwen into prison and deliuered to an hangmā to be tormented who with his cruel handes tare in peeces the heart of Cepio plucked from out his bodie and hung it vpon à ladder to the horror of al the Romane people Belisarius the chiefe capitane vnder Iustinian the Emperor after manie famous victories which he had atchieued was through enuie ouerthrowen spoiled of his goodes bereft of his eies and constrained dailie to beg his bread in the temple Sophie vsing this speech to such as passed-by Apeece of bread giue to Belisarius whome vertue aduanced enuie hath ouerthrowen What should I speake of that proude Herod who glitered in his gold iewels and kinglie robes was he not filled afterward with vermine insteed of iewels which he feede with his owne flesh vntil what through his owne stinch and tormentes he desperatlie dispatched him selfe I saie nothing of great Alexander of Caesar of Marius Pompeius Cato Cicero and of manie moe whose wretched endes doe shew howe wretched the condition of mankinde is from which none is sure to escape while hee liueth in this worlde And therefore wiselie did Seneca counsel when he saide Let no man trust too much to prosperitie The fifth degree of mans miserie is the giltines of conscience which more doth vexe the soule than anie hangman is able to torment the bodie This although it seeme for à time to sleepe yet as Plato saith before death it wil be wakened The sixt degree of the miserie of mankindeis euen death it selfe ioined with desperation the which is most miserable to such as knowe not Christ and à certaine entrance vnto euerlasting damnation But what is the ende of those men which confesse not Christ The ende as I maie saie is infinite permanent subiect to no change or alteration For after death and after the last iudgement there ensueth the woful knitting vp of this miserie to wit endlesse shame perpetual griefe of conscience both in soule and bodie fellowship with vncleane spirites in obscure flames of fire in vtter darkenes without al light of God Of the shame Daniel speaketh when he saith Some to wit the wicked shal awake to shame and perpetual contempt Of the euerlasting torment and griefe with vncleane spirites the Lorde in the 25. chapter of Matthewe proponing the iudiciarie sentence doeth saie Depart from me yee curssed into euerlasting fire which is prepared for the Diuel and his Angels Touching the griefe of conscience Isaiah speaketh in these wordes And their worme shal not die And although by reason of sinne all mankinde is throwne into this so great miserie yet the Church alone escapeth them all For as her sinne which is the cause of these miseries is purged through the death of Christ So the holie spirite the comforter is present in the crosse and the death of the bodie is the entrance vnto euerlasting felicitie Wherefore the death of sainctes is called pretious in the sight of the Lord. CHAP. 31. 1. The great displeasure of God against man for sinning OF the greatnesse and manifoldenesse of the miserie of mankinde maie bee gathered after à sort the greatenes of Gods displeasure againste impenitent persons For seeing GOD is righteous and his iudgee ment is according to trueth as Paule saith it followeth of necessitie that the wrath and reuengment in God do answere to his iustice that is that the punishment be not greater thā was the sinne But nowe the punishment is most grieuous and without ende And therefore it must of necessitie followe that the offence is infinite as that whereby the infinite God is displeased Wherefore the quantitie of sinne must not be wayed in false balance but must be leuied by true scales For in sinne manie things doe concur for the which God is iustlie offended As the contempt of Gods maiestie proude contempt against the lawe of God à shamefull defiling of Gods image according to which man was made imitation of sathan the enimie of God treason against his maiestie apostasie from the armie of God and as it were à conspiracie with the diuel intolerable ingratitude foule forgetfulnes of God his benefites towardes mankinde For there was neuer à sinne alone but alwaies it draweth à whole chaine of sinnes therewithall As wee maie see in the fall of our firste parentes and of others which witting and willinglie doe rushe against the commaundements of God Of this due waieng of sin many things do follow First that God doth iustlie in punishing sinne with euerlasting miserie in them which turne not vnto GOD through faith in Iesus Christ. Secondly that they deride the iustice of God and his iust displeasure who teach men that by contrition confession and satisfaction the forgiuenesse of sinnes is merited before the iudgement seate of God I say nothing of them who thinke some sins are of so
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
whereof à wonderful ioie of hearte doth insue that with Dauid we maie saie Mine heart and my fleshe doe reioice in the liuing God The seuenth The commaundement of the Lord is pure This is to be opposed to the Papists who by certaine diuelish subtilties doe entangle the worde of God therebie to terrifie men from the reading of the same They say the letter that is as they falselie expound it the literal or grāmatical sense whereas for al that it is most true doth kil and the spirite that is the allegorical interpretation approued of the Pope doth quicken But the holie Ghost here by Dauid doth affirme the contrarie while it pronoūceth the word of God to be cleere bright and pure which indeede is verie true as touching those things belonging vnto the foundation of Christianitie be altogether necessarie vnto saluation The eight It giueth light vnto the eies This decareth how mās nature without the word of God inlightning is altogether blind as that which carrieth-about with it darkenes to wit doubting of God carnal securitie distrust false praier of the mind doubting and flieng from the Lord with infinite other motiōs swaruing from the law of God But the world perceiueth not this blindnes but rather hath it in admiration and price for the smale shadowe of outward discipline whereas the Church admonished by the voice of God his word doth acknowledg and bewaile her offences and beggeth of God newe light righteousnesse and life In this praier and meditation of the Gospel the eies of the minde be more and more inlightened so that the Sonne of righteousnesse it selfe euen Christe doth gloriouslie arise in their heartes by whose brightnesse we are ledde from endelesse miserie vnto eternal life and blesseenesse Dauid casting an eye vnto this most comfortable fruite of God his worde not without good cause cried-out in this verie Psalme on this wise More to bee desired is the Lawe of God than golde yea than much fine golde Sweeter also than honie and the honie combe And in an other Psalme I haue had as great delight in the waie of thie testimonies as in al riches Here he runneth feeling the burden of his sinnes that he may be vnloaden of them as it is in à certaine Psalme Out of the deepe place haue I called vnto thee ô Lorde c. Herevnto in his troubles he betaketh himselfe according vnto this sentence In mine affliction it is my comfort that this worde doth quicken me In prosperitie also he flieth here vnto I wil runne saith he the waie of thie commandements when thou shalt inlarge mine hearte At his neede it counsaileth him as in these wordes Thie testimonies are my delight and my counsailers In matters of great importance with Kinges and mightie men of the world it ministreth wisedome vnto him so saith Dauid I wil speake of thie testimonies before Kinges and wil not be ashamed Aainst the stumbling blocke of the crosse it strengtheneth him from falling when he considereth the prosperitie of the vngodlie My feete were almost gone my steppes had welneere slipte For I freated at the foolish when I sawe the prosperitie of y e wicked c. Then thought I to know this but it was too paineful for me vntil I wēt into the Sanctuarie of God then vnderstood I their end Surelie thou hast set them in slipperie places and castest them downe into desolation At the point of death he seeketh life from thence as witnesse these wordes I wil neuer forget thie preceptes for by them thou haste quickened me O Lorde thīe worde endureth for euer in heauen Because life and happines promised by the worde shal endure for euer To be briefe out of this worde Dauid learneth the manner both howe to escape euerlasting miserie and also to obteine the eternal felicitie blessednesse wherevnto man at the first was created and afterwarde redeemed by Christ. Seeing nowe the puritie the necessitie the cōmoditie the glorie and the fruite of God his word is so great and so sweete that it can ioine vs to God the soueraigne good thing in whom we shal euerlastinglie be blessed at what time as we haue atteined the ende of our condition doubtlesse theie highlie are to be commended which bestow à portion of their goods and riches to the maintenance and propagation of Gods word in the Church For theie doe wel consider that this ende to al and euerie man according to his condition and state is proposed namelie to aduance the glorie of God Which thing theie before others doe best accomplish who studie to vpholde the ministerie of the worde in schooles and temples Now what diligence you noble Sir haue bestowed on this behalfe manie doe knowe and theie confesse whome at this daie you liberallie bring-vp both in this Vniuersitie and also in other forreigne schooles to the ende that in these Churches of Denmarke there maie be fit ministers frō time to time which maie sounde-foorth the pure doctrine of the Gospel And assuredlie this is trulie to loue our countrie not onelie while we liue to adorne the same but after we are dead also to leaue it the better to our posteritie Wise mē do greatly cōmend the Attike oath in which these words among other were I wil fight both for religious for prophane causes and that alone and with others and wil leaue my countrie not the worser but the better and more ample to the posteritie How much more are we bounde so to doe that are coūted the Citizens of the Church of Christe the most noble countrie of the righteous whose honour is more glorious than was that of Athens which the Turkes now possesse And therefore à farre greater glorie it is to leaue this most worthie coūtrie I meane the Church of God not the worser but the better and amplified to posterities which theie doe who by their wealth doe mainteine and promote the studies of true doctrin of good arts Such an indeuor was in Dauid when in à song he saide howe he loued his countrie because of the Church that was therin Because of the howse of the Lord saith he I wil procure thy welth This howse which is the Church of God he preferred before the most glorious Palaties of earthlie Princes when he saide A daie in thie courtes is better then à thousand other-where I had rather be à doore-keeper in the House of my God than to dwel in the Tabernacles of wickednesse Which Psalme whereout these words are taken because it conteineth à notable commendatiō of God his Church stirreth-vp vnto the loue of the worde laieth before our eies the benifites depainteth the glorie of the Church and sheweth the scope proponed therevnto which is eternal blessednesse I thought good the last yeare publiquelie in our schoole to expounde the same therebie to inuite the youth vnto the loue reading and meditating of the heauenlie worde which is as à burning torch to guide vs in
this darkenes into the wonderful light of God and vnto eternal life Now the cause that imboldened me to dedicate this mine Enarration written the yeare immediatelie past vpon the 84. Psalme vnto your Honor was not onelie the greate and singuler good wil you beare toward learning littered men generalie which I desire that the whole world should knowe but also your benefites conferred vpon me and mine particularlie for which I thought good to giue some token of à grateful minde to your Honor The which I earnestlie beseech you to accept in in good part If the quantitie of our worke be onelie respected I knowe wel it is far vnmeete for your Magnificence but if the minde of the giuer and the argument of the matter be waied I thinke no man wil finde faulte with me for this my dedication Wherefore regarde these thinges my good Lord and as hitherto I haue had so hereafter let me not want your fauor and for my selfe I wil endeuor to be worthie of the same Thus fare you wel both in mind and bodie together with your wise the L. Metta Rosenkrātz that most noble and chast woman daughter of the right honorable Sir Olaus Rosenkrantz Knight Lord of Wallo sometime à most prudent Senator of this Kingdome of Denmarke à mā both for iustice vprightnesse liberalitie clemencie humanitie curtesie and manie moe virtues euerlastinglie as to be remembred so to be praised From our studie this 25. of March in the yeare 1569. Which from the creation of the worlde is the 5539. yeare wherebie it is manifest that we are fallen into the last parte of the age of the worlde signified by the sixte daie of the creation of things For seeing sixe thousand yeares wherbie the worlds age according vnto the tradition of the house of Elias is measured doe answere to sixe daies of the creation for à thousand yeares before God are as one daie and of the sixt thousand 539. yeares be passed-awaie it is euident that we are lighten into the after-noone tide of the laste daie of the world Which time doubtlesse ought of right to put vs in mind of greater watchfulnes especialie seeing that after the most bright Sunne of the glorious Gospel and that at the verie noone of the last daie of this worlde at which time the doctrine of the Church was by Luther Philip and other godlie and learned men purged the night and darkenes is nigh at hande And therefore earnestlie from the heart with the disciples of the Lord let vs praie The night doth come forsake vs not ô Christ wee humblie praie Ne suffer thou thie glorious light To darken or decaie And listen we vnto the Prophet which saith Giue glorie to the Lorde your God before he bring darkenes and ere euer your feet stumble in the darke mountaines The Lord keepe vs in true godlines that at the length that long wished Sabbaoth which we looke-for maie be seene of vs vnto our welfare blisse and euerlasting rest through Christ our onelie mediator to whome with the Father and the holie spirite be al praise honor and glorie for euer euer Amen AN ANTITHESIS BEtwene the vane glorie of the worlde and the true glorie of the faithful CAPNION The worldlie pompe by proofe I finde Doth fleete and come like snowe by winde Whie trust ye then in vanitie HEMMINGIUS The godlie ioie doth aie endure And as the Liban tree is sure Then trust we in the Deitie PSALME 84. 1 O Lord of hostes how amiable are thy tabernacles 2 My soule longeth yea fainteth for the courts of the Lorde mine heart and my flesh haue reioiced in the liuing God 3 For the sparowe hath found an house and the swallowe à nest for her selfe where she maie laie her yong euen thine altars ô Lorde of hostes my King and my God 4 Blessed are they which dwel in thine house euermore thei will praise thee 5 Blessed is the man whose strength is in thee and in whose heart be thy waies 6 Who goeth by the vale of teares and diggeth à well doubtles with blessings shal the teacher be crowned 7 Theie goe from strength to strength that God in Zion maie appeare 8 O Lord God of hostes heare my praier hearken ô God of Jacob. 9 Behold ô God our protector and looke vpon the face of thine Annointed 10 For a daie in thy courtes is better than à thousand els where I had rather be of no reputatiō in the house of my God than to dwel in the tabernacles of the vngodlie 11 Because the Lord God is à sunne and shield the Lord wil giue grace and glorie no good thing wil he depriue them of which walke innocentlie 12 O Lorde of hostes blessed is the man which trusteth in thee CHAP. 1. The argument disposition occasion and auctor of this 84. Psalme THis Psalme containeth à singular cōmendation of the Church of God the which as God most dearely doth loue the same so for her part she dependeth vpon him alone him she praiseth confesseth and calleth-vpon That she may inioy him is al her desire In him she is most highlie blessed and happie Of this Psalme there may be made foure partes euerie of which containeth many good lessons The which are these The first A description of the Church contained in the foure first verses The second declareth the condition of the teachers in the Church comprehended in three other verses namely in the 5. 6. 7. The third is à praier whereby Dauid sueth for the defence and preseruation of y e Church certaine godly reasons being annexed therevnto whereby the excellencie and dignitie of the Church is set before our eies that in the 8. 9. 10. 11. verses The last is à conclusion expressed with an admiration wherein is declared howe the true cause of the Churches felicitie is a sure cōfidence in God and that in the last verse Moreouer the occasion why this psalme was written may seeme to be the banishment of Dauid through the persecution of his owne sonne Absalon The which exile or banishment was one of those tenne plagues whereby the adulterie and murther which Dauid committed was punished For as in that one offence of Dauid many sinnes were couched so was it punished not with one but with didiuers plagues As namely 1 with the losse of the holie spirite 2 with à most grieuous wound of conscience 3 with the deflouring of Thamar his daughter by his owne sonne Amnon 4 5 with the rebellion of Absalon his sonne 6 with double banishment from his kingdome and from the Church 7 with pollution of holie Matrones his wiues 8 with disobedience of his subiectes 9 with à woeful end of his sonne 10 and with infamie With these plagues was Dauids reuolting frō God yelding to Satan Gods enimie betraying of Gods armie murthering of an innocent subiect rauishing defiling of him selfe abusing of an others bodie with
the shipwrack of à good conscience dissembling giuing of offence and exercising of crueltie in his office committed to him of God most righteouslie punished Nowe Dauid being in banishment and hauing no power with other good men at the high feast to come vnto y e tabernacle wherein the Arke of the Lorde was and there to praie and offer sacrifice with à troubled and pensiue heart he calleth into minde the difference betweene the Church wherein God publikelie is worshipped and called-vpon and other companies of men what so euer without the feare of God and withal by à prophetical spirit is carried more aloft into the contemplation of the Church of Christ vnder the New testament à certaine shadow wherof was the old tabernacle as the Epistle vnto the Hebrues doth witnes In this exile in this cogitation inlightned with y e spirit of prophecie he is caried by great force of mind both into admiratioÌ„ of y e felicitie of y e true Church wherin God freelie is called-vpon and worshipped and also into consideration of his owne wretchednesse as one to whome there was no entrance into the Church of God and companie of good men As if anie of vs liued among the Turkes or other prophane people he would out of doubt more deepelie thinke vpon the felicitie of the true Church and also deeme them of all others to be most happie which might at certaine and appointed times come with other good men vnto the hearing of Gods word vnto praier and to the receiuing of the sacraments Wherefore being admonished by the example of Dauid a banished man for his wickednesse let vs learne to be more circumspect through an others harme let vs beware that we shut not our selues from the gathering together of the Saintes by our sinnes by earnest and vnfeigned repentance turne we awaie the wrath of God which warlike tumults dissention in religion and infinite wickednesse reigning euerie where doth plainelie shewe lâ—angeth-ouer our neckes So oft then as we reade this Psalme let vs call these two things into mind first the felicitie of the Church wherein the word is purely preached and God syncerelie worshipped then the miserable case of such as maie not with other good men glorifie God in the congregation of the Saints Last of all whether this place be written by Dauid him selfe and so deliuered to the sonnes of Korah to be song or whether the sonnes of Korah in the name of Dauid did write and sing the same as the Hebrues are vncertaine thereof so leaue we the same in doubt For it is ynough for vs to acknowledge the spirit of Christ to be the true auctor therof and to be written for our instruction and consolation CHAP. 2. The principal pointes contained in the first part of this Psalme THE first part of this Psalme comprehended in the foure first verses distinguisheth the true Church from other coÌ„panies of men sheweth whence it springeth howe dearelie God loueth the same also howe entirelie on the otherside it loueth God where it maie be sought what markes it hath howe happie it is with what seruice it worshippeth God and finalie howe it shal continue euerlastinglie and be immortal Nowe in order let vs consider the verses of this part and seueralie vnfolde which confusedlie we haue noted CHAP. 3. 1. The summe of the first verse of this Psalme 2. who is the Lord of hostes 3. what is his armie and victorie Vers. 1. O LORD OF HOSTES HOW AMIABLE ARE THY TABERNACLES IN these wordes the Psalmist principalie doth shew both which is the true Church and whence it is and how pretious in the sight of God The true Church is y t whose maker is the Lord of hostes the which he loueth most entirelie But for the better discoursing of al these points we are in order to opeÌ„ three things First who is that Lord of hostes which is mentioned in this place Then for so much as manie congregations of men and those much differring each from other doe vsurpe the title of the Church we must diligentlie coÌ„sider who be they which falslie take to themselues this name and which is the true Church Last of all whie the true Church is so amiable and deare to God or to the Lord 〈◊〉 of hostes Who then is the Lord of hostes whie doth he cal him selfe the Lord of hostes And what is the vse of this matter being knowne Out of certaine places of the Scripture we wil gather who is the Lord of hostes whereof the Psalmist here maketh mention In the second of Samuel it is said Dauid prospered and grewe for the Lord of hostes was with him And Psalme 59. Euen thou O Lord God of hostes These two testimonies doe shewe if we marke the Hebrue text howe that God which is one in essence and three in persons is the Lord of hostes For in the former place the proper name of God taken from his essence namelie Iehouah is put in the latter the plural number Elohim whereby à pluralitie of persons as the Father the Sonne and the holie Ghost is signified But that we should not thinke there be anie moe persons than three the Prophet Esaiah teacheth vs when he saith And the Seraphims cried one to an other and saide Holie holie holie is the Lord of hostes So that this title is proper to the whole Trinitie Notwithstanding bicause the second person in the Godhead namelie y e euerlasting word or Sonne of God was sent to breake the strength of Satan for y e redemption of mankinde this great title is giuen to him in manie places as in the 24. Psalme Who is this King of glorie The Lord of hostes is the King of glorie Here doubtles Christ a figure of whome was the arke of the couenant is signified to be that glorious King And in the Prophet Esaiah the Lord of hostes is saide to dwell in Zion which certainlie must be vnderstood of Christ. Nowe the Scripture ascribeth this glorious name to Christ because he is the chiefe captaine in the citie of God against the citie of Satan that is in the Church against the world and the diuel For he alone is as the most mightie so the chiefest hed and captaine of al armies both celestial and earthlie And therefore in the forementioned psalme he is called The Lord mightie in battell For he is not idle but fighteth couragiouslie he yeeldeth not but ouercommeth he fleeth not but triumpheth and that not for his owne cause but for the whole citie of God And therefore in the 72. psalme the chiefest honour is ascribed to him Blessed be his glorious Name for euer and let al the earth be filled with his glorie Yet gathereth he an hoste to him selfe not because he is weake of him selfe and of smal power but for that he wil communicate his owne glorie after a sort with his soldiers But what be those armies In
the first place and order are placed those celestial spirits which in respect of their seruice which they do to their King are called Angels For they are al ministring spirits saith Paul for their sakes which shal be heires of saluation Because while this world doth last there shal be Angels attending vpon the busines of the kingdome of Christ which notwithstanding is not the end of their nature but a temporal seruice But after the general iudgement with the elect of God hauing attained à perfect conquest they shall euerlastinglie triumph-together The number and office of those Angels no man hath more plainlie expressed than Daniel did who beheld them Thousand thousands ministred vnto him and ten thousand thousands stoode before him The fight and victorie which the Lord of hostes and his Angels haue got is described in the Reuelation on this wise Michael and his angels fought against the dracon and the dracon fought and his angels But they preuailed not neither was their place found anie more in heauen And the great dracon that old serpent called the diuel and satan was cast out which deceiueth al the world he was euen cast into the earth and his angels were cast-out with him Then I heard à loud voice saieng Nowe is saluation in heauen strength the kingdome of our God and the power of his Christ for the accuser of our brethren is cast-downe which accuseth them before our God daie and night But they ouer come him by the bloud of the Lambe and by the word of their testimonie Touching Michael which is saide in this place to be the captaine of the warre it is the Sonne of God our Lord Iesus Christ as mai◠be gathered both out of Daniel and also from the etymologie of the name For Michael is as much as Who is like God The Angels therfore following the conduction and standard of Michael that is the Lord of hostes are celestial spirits In the second order of these armies are godlie teachers waging battel with the kingdome of the dracon that is of the diuel and with his angels y t is with defendors of idols and blasphemies Such in times passed were Moses Ioseph Daniel the Prophets and the Apostles and manie godlie Ministers of the word in the Church afterward Whose weapons are not carnal but spiritual For so doth Paul saie We do not war after the flesh For the weapons of our warfare be not carnal but mightie through God to cast downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ that is the weapons of godlie teachers in the Church be the verie word of God the power of the holie Ghost in the word and earnest praier In the third order of the Lordes hoste be godlie hearers of the word who for Gods glorie and their owne saluation fight against the flesh sinne the world and the diuel Their war and weapons in the Epistles vnto the Ephesians be described on this wise For we wrestle not against flesh and blood but against principalities against powers and against the worldlie gouernors the princes of the darkenes of this world against spiritual wickednes in the hie places For this cause take vnto you the whole armor of God that ye maie be able to resist in the euil daie and hauing finished al things stand fast Stand therfore and your loines gird about with veritie and hauing on the brest plate of righteousnes And your feete shod with the preparation of the Gospel of peace Aboue al take the shield of faith wherewithal ye maie quench al the firie dartes of the wicked and take the helmet of saluation and the sword of the spirit which is the word of God And praie alwaie with al manner praier and supplication in the spirit Or in fewer wordes as Paul in an other place writeth Fight à good fight hauing faith à good conscience which some haue put awaie and as concerning faith haue made shipwracke In the fourth place be euerie particular man in his vocation Exod. 38. it is said that the women did assemble and came together at the doore of the Tabernacle that is they did those things which were enioined them to doe Euerie man therefore fighteth vnder the banner of Christ when stoutlie in y e feare of God he doth those things which in respect of his calling he is bound to do Then both teachers and hearers also be the good soldiers of the Lord when they doe their duties godlie and diligentlie After which sort we maie iudge of all other callings warranted by the word of God Herevnto if you thinke good you maie ad à fift order namelie y e celestial armie or hoste as the Sunne Moone and the Stars the which are therefore saide to be the hoste of the captaine Christ because after their facion they reproue darkenes declare the glorie of Christ and prouoke both Angels and men by their example as it were to glorifie God euermore Nowe of those things which hitherto we haue spoken of y e Lord of hostes of his fight armies and victorie there is a double vse For as they confirme comfort and encourage the godlie fighting vnder Christ the captaine so do they throw downe terrefie and confound the wicked Wherefore being admonished let vs ioine our selues through faith and obediēce to Christ the captaine and with true puritie of minde to these vnspotted spirites beeing thoroughlie persuaded that he which fighteth an honest fight in faith and à good conscience shal receaue an incorruptible crowne of glorie which Christ our Lord capitane and champion hath promised to vs. For as true victorie consisteth in the blood of the Lambe and worde of the testimonie so they who are sprinkled with this blood which is then done when we beleeue in Christ according to the word of the testimonie shal trulie obteine victorie CHAP. 4. 1. Against those which wil be counted and yet are not the true Church 2. particularlie against the Iewes that what soeuer things were written of the Messiah by Moses and the Prophets are fulfilled in Christ. NOwe for so much as manie assemblies of men vsurpe y e title of the Church for that was it which we proposed in y e second place we are diligentlie to consider who be they which will needs be called and yet be not the Church and also which is the true Church of God that al other congregations auoided we maie ioine our selues to the true Church The Iewes supposing the Messiah whome as yet al in vaine they looke for to pertainè vnto them alone doe proudlie contemne al other congregations and hoast-abroad howe they are the true Church of God The Mahomets or Turkes because their dominion is verie great which they haue in the
whereas the wicked in the meane while are in paine expecting the euerlasting torments of the righteous iudgement These thinges therefore are not contrarie the soules of the godlie are with Christ in heauen and the vngodlie in paine and that an vniuersal iudgement shal be where the righteous shal receiue perfect glorie and the reprobate eternal torments after the soules come againe into their bodies Notwithstanding although by these such like arguments the Epicures are conuinced of y e state of the souls after death yet are they not quiet but they proceed in asking and they vrge as they thinke verie grauelie The Iewes saie they affirme how their lawes be Gods lawes the Saracens euen the maior part of mankinde preferre theirs the Muscouites defende their religion to the death the Papistes they glorie of primacie and succession and therefore they cal themselues Catholikes blush not to tearme al other heretikes yee Lutherans also stand to your religion neither doe ye agree verie wel together In this confusion of iudgements what is to be done who are to be credited We haue sufficientlie alreadie shewed the vanitie of the Iewes Saracens Muscouites as touching the Papistes and vs heare vs both conferre waigh with iudgement the reasons of vs both marke which of vs doe drawe our argumentes out of the fountaines of our Sauiour and whiche out of the filthie puddle of mans inuentions so shal you easilie find out the trueth and the waie to iudge aright But if this shal seeme tedious vnto thee stinke thou as thou wilt in thine owne filthines what thou gettest therby thou shalt one daie find If it plese you behold your end in the 37. and 73. Psalmes Nowe concerning the dissension betwene ourselues it ouerthroweth not the trueth of the foundation which al of vs in à manner with one consent defend And thus much against the Epicures For I thinke it not good to spend anie moe wordes to swine And therefore once againe I turne my selfe vnto men CHAP. 12. 1. Of the true Church what it is 2. Whence it is 3. Howe gouerned and defended c. WHat is the true Church The Tabernacles of the Lorde of Hostes as our Psalme defineth That is the true Church is that which of the Lorde is both gathered gouerned and protected which harkeneth vnto cleaueth and is obedient to the Lord of hosts which hath y e Lord of Hostes dwelling in it which is in a strange countrie in banishment tending towardes her countrie by folowing her captaine Christ. These thinges are so linked-together and folowe of the first that no waie theie can be separated First therefore the true Church is gathered by the Lord of Hostes. For he by his worde gathereth to him selfe out of mankinde à Church according to that Go ye into al the world and preach the Gospel to euerie creature He that shal beleeue and be baptised shalbe saued but he that wil not beleeue shalbe damned For seeing without the Church there is no saluation by the worde of the Gospel men are caled with-out respect of nations and persons out-of the kingdome of darkenesse vnto the kingdome of light that is vnto the Church receaued by faith whervnto y e outward signe Baptisme is added as it were a watchworde of warre whereby theie are admonished of the purging which is made by the holie spirit after à certaine secrete manner as our Lorde doth teach in the 3. Chapter of Iohn of thinking vpon holines continualie of the crosse and glorie of the Church of death and resurrection from death of the true God which is the Father the Sonne and the holie Ghost which true and onelie God theie are bounde being receaued into the Church to worship with true holinesse both here in this world after the resurrection for euermore This true Church in the first Epistle of Iohn and also in the Apostolical Creede is caled The communion of Saintes that is the felowship of al men that are sanctified in Iesus Christ through the holie Ghoste This sanctification is then wrought when we beleeue the worde of the Gospel and by à liuelie faith rest our selues vpon the Lorde of Hostes which is Iesus Christe And that the true Church is as we saie it maie be proued by that notable example of our Father Abraham For he at such time as he was in Chaldea heard the voice of the Lorde and obeied him being caled out of Hur of the Chaldeans from the companie of idolaters he seuered separated himselfe from the wicked world both in heart in wil in faith in obedience toward God and in confession Where-vnto the name of the Church doth fitlie agree For as the Grecians caled that companie which by à common crier was called from the other people to heare the minde of the Senate à Churche so the Apostles take the Churche of Christ for that companie of men which by the preachers of the worde are called from the kingdome of Satan to the hearing and folowing of Christ and to the seuering and separating them-selues from the wicked world and swarmes of the reprobate both in heart wil faith obedience towardes God and in confession So that whosoeuer disioineth himselfe from the prophanitie of the worlde and by faith ioineth himselfe to Christ with à purpose truelie to serue him he is à member of the Church and à partaker of al the good thingâ— of Christ. And although greate is the weakenesse of al men and manifolde flames of wicked affections do often arise yea in the verie godlie against which in spirite theie doe contend yet he abideth in the Church is holie whosoeuer keepeth faith à good conscience or à good purpose For as the conscience beeing wastâ—d shipwracke is made of faith so where there is à good conscience there is faith by which we enioie the most excellent of al treasures euen the righteousnes of Christ wherebie we please God Neither must we thinke vpon anie difference here either of nations persons or sexe For faith maketh al alike as touching the right of the kingdome And although diuers and sundrie be the giftes yet serue theie al for the vnitie of the Church This vnitie of the true Church gathered out of manie and sundrie nations as it were into one house or familie is excelentlie shadowed by à Pome-granate tied to à bel For as in the Pome-granate vnder one outward barke manie granes are inwardlie vnited-together so infinite people of the Church are couered vnder the vnitie of the Church the which agree together through true charitie albeit in giftes and caling theie are distinguished The bel annexed signifieth the voice of such as preach the Gospel wherebie the members of the Church are gathered as it were into one bodie This true Church seeing it is the tabernacle of the Lorde of Hostes is gouerned and protected by him so that the gates of hel that
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
verse setteth before our eies the soueraigne happines namelie fellowship with God himselfe this seconde commendeth vnto vs the desire of y e chiefest felicitie in a goodlie example For by nature we are so framed that vnto the good which we knowe we are caried with ful desire couet after felicitie withal our strength that we maie enioie the same which enioieng is the ende both of the knowledge and of the desire In the 119. Psalme the Psalmist doeth often shewe this desire when he saith I haue had as great delight in the waie of thie testimonies as in al riches Againe Thie testimonies are my delight Againe My soule is euen worne awaie by reason of the desire I haue to thy precepts continualie And againe Mine eies haue failed in waiting for thy saluation and for thy iust promise Which thing the 42. Psalme doeth verie liuelie expresse in these wordes As the Hart braieth for the riuers of waters so panteth my soule after thee ô God My soule thirsteth for God euen for the liuing God When shal I come and appeare before the presence of God Therefore as the Hart in hunting flieth being pursued of dogs wearied by a long course and drines with al gredines desireth the fresh waters so the minde of Dauid being now in exile ful earnestlie longed-for the fellowship of the Church of God wherein y e word soundeth and praiers with sacrifices are made For that liuing fountaine is the word of God frō whence true life and liuelie consolations are drawen From the cisternes of man neither life nor substantial comfort can be fetcht Wherefore let vs diligentile note the order For first knowledge goeth-before For as it is rightlie saide That which is vnknowne is vndesired Secondarilie of knowledge ariseth à lust not of the flesh but of the spirite or frō faith Thirdlie this lust by due meanes is carried to attaine to possesse keepe and to enioie the end Here let euerie one examine his owne hart as by à most infallible rule and leuel whether he burne with such à desire as here is described or no and if he perceaue that he doeth not burne with this holy desire of the Church which is the chiefest happines then some inward light is wanting that is he doeth not rightlie vnderstand how amiable this fellowship of the sainctes is in God and among thē selues Therefore let him seeke light wherewithal his minde maie be inlightened the desire of his heart stirred-vp and the darkenes of ignorance and malice expelled-awaie But if he perceaue this burning desire then let him thinke how he is moued with the holie Ghost and let him inflame this desire within himselfe by meditating of the worde and by earnest praier that he alone maie be desired who alone can fulfil the desire that so al the grace which we haue receaued maie be sentback vnto the spring of the right fountaine For man naturalie doth desire both to attaine the good thing which he longeth for and haning attained to retaine and keepe the same But the true and sound felicitie of man is God himselfe Therefore man desireth God who because he is infinite the desire of him also is infinite and cannot be satisfied but with him onlie and hauing him it staieth and ceasseth This desire although it should be in euerie man yet in them onlie it is pure and holie whose heartes are inlightened and whose affections are purged by the light of God To this holie desire and longing both à certaine care of the spirite that we maie attaine the thing which we couet-after and à feare warines and courage of mind against troubles that would hurt is annexed But what meaneth he in saying He longeth yea and fainteth This fainting is not of one that is wearied but one that contendeth nor of one tired but of one that burneth For this holie desire cā neuer be so satisfied in this life but it wil thirst yet more after y e liuing fountaine For continualie this wil be the voice of the Church Beholde God is my saluation I wil trust and wil not feare for the Lorde God is my strength and song He also is become my saluation Therefore with ioie shal ye draw waters out of the wels of saluation And ye shal saie in that daie Praise the Lorde and cal-vpon his name And therefore the Psalmist addeth MINE HEART AND MY FLESH HAVE REIOICED IN THE LIVING GOD. WHat Is not the heart of man euil euen from his youth Is not the flesh defiled Surelie the heart of man before regeneration is peruerse stonie and harde that is disobedient and wil not giue place to the wordes of God The flesh in like sorte before regeneration is the store-house of al manner wicked affections wherebie it ministreth instrumentes to the committing of al impietie and wickednes whatsoeuer How true this is which I saie I wil shewe by two places of the Scripture the former whereof shal teach vs what in trueth we are without the grace of regeneration the latter shal assigne the causes of the same What we are Paul out of the Psalme telleth vs when he saith There is none righteous no not one There is none that vnderstandeth there is none that seeketh God Theie haue al gone-out of the waie theie haue bin made altogether vnprofitable there is none that doth good The reason whie we are such is expressed where the Apostle vseth these wordes I testifie in the Lord that ye henceforth walke not as other Gentiles walke in vanitie of their minde hauing their cogitation darkened and being strangers from the life of God through the ignorance that is in them because of the hardnes of the heart By the hardnes of y e heart he vnderstandeth an extreme nummednes wherebie men are not touched with the sense of their wickednes nor couet after à better state But after regeneration when by y e hand of God the heart is reformed y t is made newe by God himselfe and purified through faith according to that of Dauid Create in me à cleane heart O God and renue à right spirite within me then becommeth it fleshie that is tender and obedient and hearkeneth to the lawes of God then it is the place of newe affections and chiefelie of the feare of God of gladnes and reioicing And therefore in à certaine Psalme it is said Serue the Lorde in feare and reioice in trembling This feare is a childish feare holie and pure and the reioicing is of the spirite When after this maner the heart is enlarged and reioiceth this enlargement and reioicing is shed ouer the whole bodie For seing the hart is the beginning of life in man frō which diuers veines like conduct pipes do cōueie an hot and feruent spirit ouer the whole bodie maruel it is not being enlarged as it falleth out in à ioie to imbrace the obiect if the more subtil vital spirites are spread
taken manie-times for man Thirdlie by the figure Metonymie it signifieth the accidentarie qualitie of man after the fal of our first parents namelie for whatsoeuer is in man without y e grace of regeneration as when it is saide That which is borne of the flesh is flesh Againe Flesh bloud shal not inherite the kingdome of God In which places the worde flesh doth signifie the corruption of nature cleauing to y e flesh through the contagion of original sinne Fourthlie it is taken for the outward shewe or appearance of thinges as when it was saide Ye iudge after the flesh and as when Paul said That I now liue in the flesh I liue by the faith in the sonne of God Nowe the circumstance in the Psalme requireth the firste and proper signification Mine heart that is mine whole minde regenerated by the Spirite of God and my flesh that is my bodie haue reioiced in the liuing God The adiectiue Liuing hath à singular force and Emphasis For therebie the true God is discerned both from the idols of the Gentiles who neither liue nor can giue life and saluation and also from al◠thinges of this worlde which are vncertaine as the fauour of men Therfore in the 146. Psalme it is written Put not your trust in Princes nor in the sonnes of man for there is none helpe in them His breath departeth and he returneth to the earth then his thoughtes doe perish Blessed is he that hath the God of Iaakob for his helpe whose hope is the Lord his God Here he setteth y e God of Iaakob who alwaies liueth against men who both maie die and change their mindes so that who putteth his trust in them buildeth vpon à tottering foundation But God for somuch as he liueth for euer changeth at no time can not deceaue and therfore to reioice in him it is the surest thing And Paul in his 1. epistle vnto Timothie chargeth rich men That theie trust not in vncertaine riches but in the liuing God Where Paul in y t place also opposeth y e liuing God against transitorie riches To conclude God who liueth euerlastinglie is put against al thinges created In him therfore who so hopeth doth reioice shal not be confounded Then by the example of Dauid let vs both by reading meditation contemplation praier and other exercises of godlines stirre-vp ourselues y t with Dauid we maie truelie perceaue this spiritual gladnes both in our minde in our heart and let vs not desist from praier vntil we feele this spiritual exultation within vs. Dauid being in banishment is derided of his enimies and suffereth punishment for his sins yet he vnder this sense of Gods displeasure ceasseth not praieng vntil he finde some taste of this spiritual ioie wherewithal he might comfort himselfe in his troubles Iob in his affliction being both contēned of his own wife laughed to scorne of his friends filled with this ioie doth comfort himselfe and therefore he burst into these wordes I am sure that my Redeemer liueth This comfort of the Spirite haue the holie martyrs of God in al ages opposed against outward paines By whose exāples let vs also learne to feele in our selues the ioie of the spirite abiding in vs. For as Bernard trulie doth saie The vital motions do proue that the mind abideth in the bodie that the spiritè abideth in the soule the spiritual life doth proue A special part of this spiritual life is to feele the Spiritual comfort in the liuing God through Iesus Christ the true life of the Church CHAP. 15. 1. Where the true Church may be found 2. The markes of the same 3. And the triple state thereof in this life The thirde verse FOR THE SPAROVVE HATH FOVNDE AN HOVSE AND THE SVVALOVV à NEST FOR HER SELFE WHERE SHE MAIE LAIE HER YONG ONES EVEN THINE ALTARS Ô LORD OF HOSTES MY KING AND MY GOD. IN these wordes is declared where the true Church maie be sought what be the markes what the confession of the same The sense of this verse is therefore somewhat the more obscure because y e particles of the similitude or comparison are omitted which is an vsual thing among y e Hebrues Thus thē let vs fullie make the cōparison As the Sparow the Swallow and other birdes for he hath put the special for the general doe build them certaine nestes wherein theie keepe foster and feede their yong So thou O Lorde of hostes hast appointed thine altars for nestes as it were wherein by thy word spirite sacramentes discipline thou engenderest nourishest feedest and defendest thy yong ones which are the godlie So that by this comparison is signified not the affection onelie of the Lorde of Hostes toward the Church which affection Christ Matth. 23. applieth to himselfe when he saith Howe often would I haue gathered thie children together as the Hen gathereth her chickens ye would not But y t euerie one also who tendereth his own saluation shold ioine him self to the nestes of God namelie to the meetings of the godlie where y e publike ministerie is For the altars by the figure Synecdoche do signifie y e publike ministerie of y e church the which is a most certaine note of the visible Church Dauid then doth shewe how that congregation is the true Church wherein are teachers and learners of the word of God wherein not onelie the ceremonies appointed of God are in vse but also God according to his word is worshipped and publique confession of the faith is made For these words My King my God are the voice of confidence confession Therefore wheresoeuer these things are there without al doubt is the true Church and the fellowship of Saintes But least anie should erre in this place it is to be noted that the state of the Church in this life is three-folde either an vpright or à troubled or a banished state The vpright state of the Church consisteth of due order of lawful power of authoritie The order is two-fold namelie either of persons or of actions The former is y t which in this place we make the first part of the vpright state of y e church the latter belōgeth vnto power authorite I wil speake therefore now of the order of persons in the kingdome of Christ which is y e church which order the nigher it commeth vnto the forme of the primitiue Church the better more perfect it is and the more it swarueth from that ancient simplicitie the worser and more hurtful it is CHAP. 16. 1. Christ is the supreme gouernour in the Church 2. The diuersitie of persons in the Church of CHRIST FIrst therefore by due order in this spiritual Empire and kingdome of Christe there is one chiefe Monarch euen Iesus Christ who by his word and Spirite ruleth the kingdome receaued from the Father The kingdome of this Monarch is the Church that is the
companie of al which beleue through the vniuersal world who although theie be far wide dispersed yet in most goodlie proportiō theie do cleaue together that theie maie make one house of God and one bodie knit and compacted together by the Spirite of Christ by mutual charitie by communicating of gifts and duties by vsing the sacraments by the confessing worshipping of one God Wherbie there is such à sweete concent in this bodie that each are touched both with the prosperitie and aduersitie of others Moreouer seeing this congregation is gouerned by the word of God there be two sorts of men in the same to wit teachers of y e word learners Whē these mutualie like parents childrē do reuerence loue each other then is y e Church at à good staie For so theie do both take heed of corrupting the word mutual good wil wil not alowe of schismes But among the ministers of the word there hath bin alwaie is great diuersitie according to the difference of gifts of calings For Christ ascending into heauen gaue some to be Apostles some Prophetes some Euangelistes and some Pastours and Teachers who although theie were of equal power as touching spiritual iurisdiction yet differed theie verie much in honour and degree of office Paule in honour and in order surpassed Timothie and Titus Timothie in degree and order excelled the other elders of the Church at Ephesus al which Paul in the Acts caleth Bishops or Ouerseers This preeminēce was verie behoueful for y e church For it is impossible y t anie thing should be wel done where al desire to be of equal honor degree The Churche that folowed the Apostles time the Gospel now being dispersed ouer à great parte of the world and Churches being established did appoint as best serued for the profit of the same an order of ministers ordained Patriarches whose office was to haue à care y t Bishops of euerie Dioces were chosen rightlie and ordeined that euerie Bishop did his dutie as he ought to do and y t each Bishops clergie and flock were obedient to their Dioceser in al thinges that were godlie Moreouer it ordained Chorbishops whom Iustine caleth Proestotaes which were Presidents Againe it ordained pastors teachers And this was the ordinance of the purer Church which the reformed Churches for y e greater part at this daie doe reuoke as far as it is requisite for them shaking of the yoke of the Popes who from y e time of the Emperour Phocas haue vsurped authoritie gouernement ouer the Church of God contrarie both to the commandement of Christ and examples of the Apostles which thing some of the holie Fathers with the Apostle Paule did testifie should be the proper note of Antichrist For since that time al Popes haue borne one the same person as theie who couered with one and the same visour vnder the name of Christ do endeuour vtterlie to abolish the Gospel of Christ. CHAP. 17. 1. What power the Church hath 2. The kindes thereof 3. Of the keies of heauen 4. And of the discipline of the Church THe power which we made the second part of the vpright state of the Church is an authoritie giuen to the Church by Christ wherebie it is ruled according both to the worde of God and to profitable and godlie constitutions of virtuous gouernours For this power is of those thinges which are appointed for the building of the whole bodie of the Church The which as it is of Christe so it must depend vpon the worde of Christe and according to his worde be exercised for the welfare and edification of the whole Church And therefore saith Paul Authoritie is giuen vs not for your destruction This power is of two sortes to wit either ordinarie or iuridical The ordained power is that which hath à certaine rule to worke by which the ministers of the Gospel in the vpright state of the Church doe folow and require neither consultation nor the iudgement of the ecclesiastical senate but doe gouerne the Church according to the rule prescribed By this power the Preachers doe receiue such into the Church as are conuerted vnto the Gospel and sweare obeiesance to the king Monarch Christ according to this commaundement Goe ye into al the worlde and preach the Gospel vnto euerie creature He that shal beleeue and be baptized shal be saued but he that wil not beleeue shal be condemned Hitherto also belongeth that of our Lorde vnto Peter I wil giue vnto thee the keyes of the kingdome of heauen and whatsoeuer thou shalt binde vppon earth shal be bounde in heauen and whatsoeuer thou shalt loase on earth shal be loased in heauen But what are these keies These keies of the kingdome of heauen without controuersie are that whereby the kingdome of heauen is either opened or shutt And that by the preaching of the Gospel the kingdome of heauen is both opened and shut al the godlie doe confesse which giue credite to the words of Christe who in the laste of Matthewe doeth saie Al power is giuen vnto me in heauen and in earth Goe therefore and teach al nations And in the 20. of Iohn As my father sent me so sende I you And when he had saide that hee breathed on them one said vnto thē Receaue the holie Ghost Whosoeuers sinnes yee remit they are remitted vnto them and whosoeuers sinnes ye retaine they are retained How do they open and shut By remitting and by retaining of sinnes Howe doe they remit and retaine sinnes By preaching repentance and remission of sinnes in the name of Christ. Therefore the ministers of the Gospel as much as in them is doe open the kingdome of heauen and remit sinnes in his name who sendeth them in message when they preach the Gospel Nowe if the auditors doe beleeue the Gospel the kingdome of heauen is opened vnto them and their sinnes be forgiuen not by the ministers but of the Lord himselfe in whose name the ministers doe pronounce remission of sinnes But if the auditors doe refuse to beleeue the ministers be saide to shut the kingdome of heauen and to retaine sinnes and that for the euents sake not willing lie for they would ful gladlie haue al their auditors to beleeue the Gospel and be saued This power of Christ committed to the ministers of the Gospel is verie aptlie signified by keies For as keies are deliuered to stewardes appointed in families that they maie serue the Lord open and shut not after their owne minde but according to the pleasure of their master So to the ministers of the gospel power is giuen to open and to shut the kingdome of heauen according to the commandement and precept of Christ the householder For they are stewardes not the goodmen of the house and seruantes not Lordes And therefore they are to gouerne al thinges
For both y e Apostles and y e holie fathers also tooke it far otherwise than do the papistes by the comparing of scriptures we wil make it euident Paul in his first Epistle vnto the Corinthians writeth after this wise First of al I deliuered vnto you that which I receiued howe that Christ died for our sinnes according to the Scriptures And 1. Corinthians 11. For I haue receaued of the Lorde that which I also haue deliuered vnto you to wit That the Lorde Iesus in the night that he was betraied tooke breade c. Matth. 15. Whie do thy disciples transgresse the tradition of the Elders Of these places I do gather how ther be three sortes of traditions the first of doctrine the seconde of diuine ceremonies the last of humane rites Tradition of doctrine is y t which is deliuered touching the lawe and the gospel and such thinges are conioined with them which forsomuch as they are commaunded of God maie not be altered Tradition of diuine ceremonies is of baptisme and of the Lordes supper in the newe Testament which likewise dependeth vppon the auctoritie of Christ and therefore is immutable Tradition of humane rites containeth manifolde canons both touching ceremonies and also concerning discipline of the clergie laitie this maie be altered for the profite of the Church at the discretion of gouernors Irenaeus in his third booke vseth the word Tradition oftentimes for the doctrine which the Apostles from God deliuered to their auditors and the same auctor calleth the Apostolical Creede y e the tradition of the Apostles Now then seeing the Church according to the doctrine of Paul hath auctoritie to ordeine such rites as make for edification for so he saith Power is giuen vs for edification Againe Let al thinges be done comelie and in order godlie magistrates maie appoint rites for comelines and order sake The ende of comelines is twofolde first by these helpes to stir vs vp vnto godlines secondlie that modestie and grauitie maie bee seene in the handling of Gods matters Order hath three endes one is that rulers and preachers of the worde maie haue à certaine rule to worke by another that auditors maie bee trained vp vnto obedience and discipline and the third that peace and concord maie be prouided for the Church being set in à good staie And herein the people doeth owe obedience to y e magistrats of the Church yet with certaine conditions For in the traditions of man manie thinges are to be taken heede-of First that they be not contrarie to the rule of faith neither that they bring vs from Christ. As doe manie of the popish rites of inuocation of sainctes of prophanation of the masse of buieng selling pardōs of bearing-about worshiping bread of holie water of rosaries of sundrie consecrations of y e toies of purgatorie such like infinite vanities and deceipts of the diuel In these the godlie are excused by the cōmandement of an hier auctoritie whereby we are bidden to bewar of idolatrie Secondly that they be not preferred before Gods heauenlie worde and ceremonies as they were sometime by the Pharisies as maie appeare in y e Gospel after Mark ye rethe commaundement of God that yee maie obserue your owne traditions and are at this daie by the Papistes as maie appeare by the punishments whereby the transgressors of Gods commaundement and of the Popes traditions are corrected It would therefore be knowen that as the traditions of God through the cōmandement of God doe binde vs vnto perpetual obedience so the traditions of men must giue place to Christian libertie and that without case of offence Thirdlie that they be not deemed necessarie vnto saluation nor counted for the seruice of God of themselues and ex opere operato as they vse to saie Last of al that vnder the pretence of indifferencie they destroie not religion For as the Papistes are subtil such thinges as appeare to the eies goodlie they doe amplifie and vnder à sweet baite the hide deadlie poison Some Papistes do exclame how their Masse is neither commaunded nor prohibited by the word of God and therfore is a thing indifferent and was in the feare of God ordained by the godlie fathers for the memorie of y e sacrifice of Christ. But vnder this goodlie shewe of wordes as vnder a faire garment as it were they conceale in abominable idole whereof in due place we purpose to speak And therfore it is wiselie to be regarded when true consideration is had of comelines and of order Interpretation of the Scripture which is another thing theie put-vnder the authoritie of the Church being a free gift of God which the Lord bestoweth vpon whom he list cannot be tied by mans authoritie vnto anie certaine caling of men For as in olde time God bestowed not the spirite of prophecie neither vpon the ordinarie Bishops onelie naie fewe of them were adorned with that excelent gift nor to the tribe of Leuie onlie but at his pleasure made manie of other tribes to be famous therebie So the Sonne of God wil not haue this gift to be tied to ordinarie succession but bestoweth it vpon whom he wil. In the tentes of the Hebrues it is giuen-out how Eldad and Medad did prophecie in y e hoste which thing when Ioshua the seruant of Moses could not brooke he requested his Lord to forbid them But what doth Moses What saith he Enuiest thou for my sake Yea wold God that al the Lords people were Prophetes and that the Lorde would put his spirite vpon them So then the spirite of prophecie and exposition of Gods worde is the peculiar gift of God Which he bestoweth by meanes somtime and sometime without meanes When it is giuen without meanes it is counted for à miracle but when by means it is Gods ordinarie gifte which he both imparteth vpon such as earnestlie cal vpon him labor therfore and encreaseth in those who doe vse it rightlie vnto his glorie But three things in this place are to be obserued The first although God indue manie with this gift yet that none presume to teach in the Church being not lawfulie caled therevnto For theie are neuer blessed in their doinges which rush-into the office of teaching without lawful caling and doe runne before theie are caled Which thing if some factious fellowes would thinke-vpon such troubles would not be in the Church at this daie as there be The seconde that both the whole Church and euerie member of the same haue power as aboue also I touched to proue the spirites For so saith the Apostle Trie the spirites whether theie are of God The third is how al the wordes of interpreters be not of equal weight For some are probable some certainlie true and some are meerelie erroneous Things probable for y e authoritie sake of the vtterers are so long to be imbraced as theie be not
drawen into à wrong conclusion Which if it fal out we must not for mans credite depart from the manifest truth Thinges certainelie true such as are both gathered and confirmed out of the worde of God are none otherwise to be receaued than if God himselfe had pronounced them For the truth of them dependeth vpon God Such are the Creede of the Apostles of the councel of Nice of Ambrose of Athanasius and such other thinges Thinges meerelie false contrarie to the principles of religion are to be auoided euen as the voice of the serpent that deceaued our first parentes Of this kinde are the teachinges of al heretikes and such are most of the Popes decrees and canons And to the detestation hereof as thinges accursed and abhominable we are driuen by the commandement of God his worde if so be from the heart we loue true religion Hitherto concerning the partes of the vpright state of the Churche whose outwarde notes conteined vnder these three partes be eight as Luther testifieth The first is the preaching of Iesus Christ without the knowledge of whome the true Church can not be at al much lesse discerned The second is the right vse of baptisme which is the doore as it were wherebie men do enter visiblie into the familie of God The thirde is the lawful vse of the Lordes supper according to the institution of Christ. The fourth is the vse of the keies according as Christ hath ordeined it wherbie the Church declareth her power when either through preaching it receiueth beleeuers into the kingdome of heauen or thorough discipline correcteth disobedient children or else receaueth such as repent into fauour againe The fift is an authoritie to cal and to consecrate ministers through laieng-on of handes on them who maie either preach or baptise or minister the Lordes Supper or absolue The sixte is publique praier thankes-giuing and praising of God in the congregation of the saintes The seuenth is the Crosse. Herewithal Christ wil haue his to be marked that theie maie be conformable to the image of his sonne For whome he hath determined hereafter to glorifie those he schooleth afore-hand by the crosse according to that If we suffer with him we shalbe glorified also with him The eight is manifolde offices of loue betweene y e housholde of the Church wherebie theie declare howe theie are guided by the same spirite and make haste vnto the same countrie CHAP. 19. 1. Of the troubled state of the true Church 2. How the godlie should behaue themselues therein 3. Against an opinion of the Anabaptistes THe troubled state of the Church is where either the offices both of ciuil and Ecclesiastical gouernors be mixed and confounded or the Prelates take Lordship vnto themselues ouer the Lordes heritage contrarie to the commandement of Peter or vnitie is violated by Schismes or the Church by heresies as by raging tempestes is shaken or discipline is loased or hindred either through the might of sinners or through the cowardnes and feare of Ecclesiastical gouernours When the Church is thus out of quiet it is the parte of the godlie to lament the wounds thereof to acknowledge the common infirmitie and sinnes of man and by earnest praier to beg-at the handes of God that he would vouchsafe to assuage the miseries and represse the madnes of Satan and his limmes who set snares either vtterlie to destroie or greeuouslie to afflict the church Also let them comfort themselues by the examples of manie good men who haue felt the same troubles Let thē knowe that God causeth such affliction for the trial of the elect as by fire as Peter saith Let them set before their eies the stories of the Church in al ages For as the diuel did beset our first Parentes in Paradise so doth he continualie set snares for y e godlie in the church he raiseth-vp offenses and horrible confusions and persecutions For betweene the kingdom of Christ the kingdom of Satan there is an vnreconcilable war according to y e saieng I wil put enimitie betweene thee and the woman and betweene thie seede and her seede He shal breake thine head and thou shalt bruise his heele Neither be the Anabaptistes nor Staphile to be hearkened-vnto who denie that to be the true Church wherein be heresies schismes and manners contrarie to profession For both Paul doth plainelie shewe the vanitie of those men who do cal the Church at Corinthus holie in whose outwarde assemblie for al that there were horrible heresies pernitious schismes manie dead members Christ himselfe too compareth the Church not onelie to à drawe net cast-into the sea conteining good fishes and bad that are taken but also to à fielde wherein both wheate and tares doe spring-vp together Neither was Iudas both à theefe à traitor à let whie the companie of the Apostles was not the Church CHAP. 20. 1. Of the banished state of the Church 2. How the godlie are to behaue themselues therein THe Church is in banishment when the godlie either doe remaine and liue where open confession of Christianitie is not admitted or violentlie be drawen-awaie into such places where the name of Christe is odious Albeit this banishment be a miserable thing yet when theie cal into their mind the inward societie which theie haue with the blessed Trinitie and Saintes of God the godlie doe feele à wonderful comfort And although it seeme verie grieuous to them to be barred frō the fellowship and communion of saintes in the sacramentes and common praiers yet for this wound theie haue à plaster namelie the ioie of the spirite wherebie theie reioice and lift-vp themselues against the cōming of the Sonne of God whom theie looke-for à redeemer and the finisher of their saluation Secondarilie as the saintes in this banishment after the example of Ioseph and Daniel maie beare ciuil offices gouerne be in subiection to prophane people so after their example to theie wil take heed y t neither either by superstitious seruice or by impuritie of prophane felowes theie pollute thēselues nor yet suffer themselues by anie craft of Satan so to be bewitched that theie fal therbie into the trappes of the diuel Those three companions of Daniel were in the subiection of à King who was both à tyran and à wicked person yea and in ciuil matters obeied him too but being once bid to worship the image of the proude tyran theie chose to be caste into an whote burning ouen rather than to denie their faith So Daniel would rather be throwen into the denne of Lions than he would but one daie intermit the inuocation of the true God But aboue al thinges beg theie by heartie and zealous praier at Gods hand strength constancie of faith and let them knowe that no refuge is neither more safe or more sure than is the name of the Lord that is earnest caling vnto God For so doth Salomon
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
vnto the Doctors of the Church for the withstanding of Satan and the gates of hel An euident example maie be seene in the Apostles whome Christ did send into the world to preach the Gospel For he sent euen rude men vnto the moste eloquent plaine fellowes vnto the subtile naked men vnto armed weake vnto the strong poore vnto mightie princes of the Empire and of other nations quiet vnto cruel persons yet theie ouer-came and spread-forth the kingdome of Christ in so much that in à verie smal time their sound went ouer the whole worlde But how came theie by such a courage Euen God gaue it them who alwaie worketh in the ministerie of the worde For beeing armed with the power of GOD theie entered battaile with the worlde And therefore Paul saith The weapons of our warfare are not carnal but mightie through God to cast-downe holdes casting downe the imaginations and euerie high thing that is exalted against the knowledge of God and bringing into captiuitie euerie thought to the obedience of Christ. The ministers of the Gospel armed with this courage do preuaile against the gates of hel For which cause theie are pronounced blessed by reason of the infallible hope which both theie haue themselues and shewe to others This courage GOD in al ages endueth his ministers withal This the Lord gaue vnto his disciples when he saith Receaue the holie Ghoste Whosoeuers sinnes ye remit theie are remitted and whosoeuers sinnes yee retaine theie be retained Therefore the holie Ghost is that fortitude wherebie the ministers of the worde are emboldened to oppose them-selues against the gates of hel This strength of God his spirite both maketh the mindes of teachers couragious and bringeth power to the worde wherebie it taketh effect in the harts of such as heare the Gospel Furthermore this fortitude of the spirite doth giue witnes that the doctrine of the Gospel is not forged but from God himselfe For it is à great miracle that the whole world and especialie that so mightie an Empire as the Romane was could not hinder those fewe disciples of the Lord but maugre their heads theie scattered the seede of the Gospel ouer the whole worlde Martine Luther à man of holie remembrance for the space of 45. yeares through this power of the spirite opposed him selfe against the whole Romane Empire and al the kingdome of Antichrist And although at the first Luther had no partakers against so mightie an aduersarie the chiefe whereof was the Duke of darkenes euen the diuel him-selfe yet so he preuailed that all the power of Satan and rabblement of Antichrist could not diminish so much as one haire of his head Such is the valiantnes wherwith the Lord armeth his ministers But what haue al the ministers of the Gospel the holie spirite Are not manie giuen partlie to ambition ah greefe partlie vnto other sinnes What hath the holie spirite to do with ambition and wickednes A difference must be set betweene the ministerie it selfe the ministers of the Gospel In the ministerie the holie Ghost is alwaie effectualie present For what the force wherbie we are nourished is in the bread y t is the holie Ghost in y e word wherby we ar moued to beleue born-anew For the heauenly Father hath so decreed y t the spirite of the Sonne shalbe present and work both with the word in the word Hence it is y e ministers of the new Testament are caled of the Apostle ministers not of the letter but of the spirite So manie therefore as resist the worde of the Gospel whosoeuer be he worthie or vnworthie preacheth the same resisteth the holie spirite For so great à matter dependeth not either vpon the worthines or vnworthinesse of ministers Iudas preached and Peter preached and both of them baptized but the word and the baptisme was Christs in which his spirite did worke Againe the question maie be aunswered that al preachers which teach the word rightlie haue the holie Ghost but not al alike For theie whose life aunswereth to the doctrine haue the spirite as both à teacher and à sanctifier But if the life agree not with the doctrine theie haue the holie spirite as à teacher but not as á sanctifier and that through their owne fault because stubburnelie theie resist the holie spirite That holie man of God Moses he had the holie spirite not onelie as à prophecier but also as à sanctifier too Because as his prophecies were most true so was his life most holie But Balaam had the spirite of prophecie and of teaching which vndoubtedlie was the holie Ghoste but he had not the spirite of sanctification For he was ambitious and couetous for the which his owne asse vpon whome he sate rebuked him Peter had the holie spirite both of teaching and of sanctification because his conuersation agreed with the puritie of doctrine But Iudas because he was not onelie couetous but à theefe too had the holie spirite as à teacher but not as à sanctifier Because he obeied the spirite of couetousnesse that is of Sathan rather than the spirite of God Moreouer as touching the spirite of teaching it is to be noted that as there is à twofolde calling by meanes and without meanes So there is à twofolde probation of the spirite of instruction For if the calling be with-out meanes y t is by God himselfe Iesus Christ and not by men after the ordinarie manner as was the calling of the Prophets and Apostles the spirite of instruction without al doubt is y e holie Ghost himselfe whose doctrine for y t he is true is also true firme and heauenlie without al mixture of errors it hath also heauenlie miracles wherebie the trueth of the doctrine is confirmed But if the calling be by meanes then are the spirites to be tried whether theie are of God and so farre-forth the holie spirite is to be acknowledged for the teacher as what is taught is agreeable to the worde receaued from the Prophetes from Christ and his Apostles Wherefore let him be accursed of vs y t preacheth another Gospel than y t which the Apostles through the cōmandement of Christ haue preached hath y e testimonie of y e Prophets So that in vaine is the holie spirite pretended when à defection is made from the voice of the Gospel CHAP. 2. 1. The special thinges required in à minister of the Gospel 2. Howe the knowledge of Gods word is attained 3. State of wicked ministers AND IN WHOSE HEART ARE THI◠WAIES THis second mēber of the description concerning the minde and studie of the ministers of the Gospel is referred vnto their knowledge of Gods worde vnto their feeling of the same in their heartes and vnto the direction or rule wherebie the preachers of the worde should gouerne the people committed to their charge Then first of al it is required of teachers in the Church
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
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
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
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