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
iustifieng of one the benefite abounded toward al men to the iustification of life So that with faith of y e remission of sinnes grace wherebie we are iustified and accepted before God is ioined al which are comprehended in the definition of iustification Which is defined to be An absolution of him from sinne that beleeueth in Christ an imputation of righteousnes à receiuing vnto eternal life freelie for Christ his sake When I saie for Christ I include the merites of Christ onlie And although the imputatiō of Christ his righteousnes be the forme of our iustification before God yet because these three benefites do necessarilie concur together in our iustification I haue included them within the compasse of the definition Whosoeuer do either folow the righteousnes of workes or compound righteousnesse of faith and workes together theie doe peruert the word of God For Paul writing vnto the Philippians doth on this wise distinguish the righteousnesse of workes from the righteousnesse of faith The thinges that were vantage vnto me the same I counted losse for Christe his sake Yea doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord for whome I haue counted al thinges losse doe iudge them to be dongue that I might winne Christ and might be found in him that is not hauing mine owne righteousnes which is of the Law but that which is through the faith of Christe What I praie could be more plainelie saide Paule here compareth two righteousnesses together one hee saieth is manns properlie the which hee calleth the righteousnesse of the lawe it is in deede the righteousnesse of man as farre-forth as man doth endeuour to fulfil the same although he can neuer perfectlie fulfill the same and it is also the righteousnes of the lawe because it is required of the lawe the other he saith is of God and is obteined by faith it is of God because God of meere grace imputeth it and giueth it to man and it is also through faith for that it is obteined by faith wherbie Christ is thought to be the end of the lawe for righteousnes vnto euerie one that beleeueth Which two righteousnesses he maketh so contrarie that together theie can not stand For he which by the workes of the law seeketh the righteousnesse wherbie he maie stande boldlie in the presence of God is voide of the righteousnesse of faith and contrariwise who so dependeth vpō the righteousnesse of faith doth not thinke at al that hee is iustified by the lawe And although there is but one righteousnes which consisteth in the perfect obedience of the law yet in respect of the diuers manner of iustification it is saide to be twofolde For he that dischargeth and by his workes fulfilleth the lawe which thing Christ onelie hath done is iustified after one sorte and he which of himselfe fulfilleth not the lawe but beleeueth on Christe who hath fulfilled the same that the obedience of the lawe done by Christ maie bee imputed vnto him for righteousnesse that so he maie haue what the lawe requireth euen the righteousnesse of the lawe yea and with righteousnesse life is iustified after another So that in the manner of obteining the righteousnes of the lawe the difference is For he that doeth the lawe obteineth righteousnes one waie and he that beleeueth another And y t mortal man can obtaine the same by doing but onelie by beleeuing Paul sheweth at large especiallie in his Epistles vnto the Romanes Gal. Ephesians that maruel it is howe men can be so frowarde as to resist the manifest trueth of God What can bee saide more plainelie Wee conclude that à man is iustified by faith without the workes of the law To wit done of our partes What more euidentlie If righteousnes bee by the law then Christ died without à cause What more distinctlie Not of workes but through faith it is the gift of God least anie man should boast himselfe Finalie what more absolutelie Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth that is Christ hath so fulfilled the lawe that euerie one which beleeueth is righteous through his obedience Againe The Gospel is the power of God vnto saluation to euery one that beleeueth for the iust shal liue by faith In this most manifest trueth rest wee our selues leaue we their subtilties to Sophisters wherin they both miserablie intangle themselues and curssedlie seduce others that committe themselues to such schoole-masters They which compounde righteousnesse of faith and workes together as of the partes thereof are better liked of the vnlearned especialie of politike men ignorant of the gospel But the error of these euen by one place of Paul as it were by à thunder-bolt frō heauen wee maie ouerthrowe They being ignorant saith hee of the righteousnes of God that is of the righteousnes of faith and going about to stablish their owne righteousnes haue not submitted themselues to the righteousnes of God that is they are not capable of the righteousnes of faith who withall seeke righteousnes from the lawe For Christ is the end that is the fulfilling and perfection of the lawe for righteousnes vnto euerie one that beleeueth Faith then alone excludeth all merite and al workes of man from the causes of our iustification before God and dependeth vppon Christ alone who imputeth the obedience of the law to the beleeuing man y t he maie haue that which the lawe requireth to wit righteousnes which thing this argument also of Paul in the 3. chap. vnto the Galathians doeth euidentlie confirme in these wordes And that no man is iustified by the law in the sight of God it is euident for the iust shal liue by faith And the law is not of faith but the man that shal doe those things shal liue in them The aduersaries nowe in alleadging for their side against vs the Apostle Iames varie not from their olde wont For neglecting the the most constant agreement of the whole scripture and of al the sainctes of Moses the prophetes of Christe and of the Apostles they wrest à doubtful saying verie subtiltie against vs. The sense whereof would they seeke at the occasion and end whie it was written they shoulde finde that Iames disputeth not of our iustification before God but of the declaration of our iustification before men and that against hypocrits who by their false and dead faith or shadow of faith did thinke thēselues righteous and yet in the meane while defiled themselues with al manner sinnes and wickednes Thē seeing that the word Faith is not taken in y t sense of the Apostles Paul and Iames they do oppose thēselues against y e spirit of god who out of their saying do seek cōtrarieties They alledge also other places such as concerne rewarding of good works rendering to euerie man according to his deeds the blessednes promised to the
thinketh together with the whole Scripture that no man can be iustified by the workes of the lawe forsomuch as man yeeldeth not pure perfect continual obedience therevnto is confirmed Nowe this being so to wit that no man can obserue perfectlie the comaundementes of God nor by the works of the lawe be iustified before God it maie be demaunded what maie be the vse of the law For we must of necessitie acknowledge that the lawe is not giuen-out in vaine Vnto this question we must make this answere Although by the workes of the lawe no man is iustified before God because no man is able to satisfie the same yet is there à diuers vse of the same which is to be considered according to the condition of the states of men I doe omitte the external and political vse which is to gouerne outward manners by discipline agreeing with the law because we now are in hande with that vse of the law which concerneth the conscience of man before the iudgemēt seate of God Therfore before iustificatiō regeneratiō this is the vse of the law in the cōscience of man namely to teach to accuse to condemne It teacheth both what is to be done and what is to be auoided of him that seketh life by the lawe It accuseth the transgressor it pronounceth him guiltie and condemneth and that to this ende that the sinner hauing confessed his wickednes and considered both the wrath of God and his owne miserie may sue for fauor which thing he is not able to attaine of the law by the strength of nature Whereby the law is to the wounded conscience an occasion of seeking Christ the Physition And hereof is the law called A Schoolemaster vnto Christ. Hitherto belongeth that of Paule to the Galathians The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This selfe same thing doeth the Lord teach in a parable of the debter where a certaine king doth of his seruaunt whom he knew was not able to paie his debt demaunde ten thousand talents due to him by the lawe which thing he did to the ende that the seruant confessing his pouertie might flie to the mercie of his Lord therby to obtaine a general discharge of the whole debt By this parable the vse of God his law in the consciences of men before free forgiuenes of the whole debt and iustification is depainted For as this debtor payeth nothing of his debt but is freely forgiuē so the law in the act of iustificatiō is vtterlie idle as y t which is neither the cause nor a parte of our righteousnes as it is wrought of vs. But after that man is iustified the spiritual vse of y e law is to prescribe those things which belong vnto a spiritual man or a rule of spiritual seruing of God And so the promises of the law be fulfilled in the faithful through Christ. These things beeing thus learned it is no hard thing to refel the arguments of them who contēd that by the wotkes of the law men are iustified before God Therfore when out of Moses they do obiect He that doth the commandements shal liue in them Therfore by the workes of the law man is iustified It is to be answered that the argument is vntrue For by the law it must be considered what the law in al respects or the iustice of God doth require not what mā is able to do that we may flie vnto y e mercie of God confessing our weakenes especialie seeing it is apparent that no man is able perfectlie to obserue the law Yet more forceablie they do vrge and they obiect vnto vs the saying of our Lord If thou wilt enter into life keepe the commaundementes Hereof theie conclude à condition of keeping the commaundementes of God and that by keeping thē men are are iustified yea saued But what the Lord ment by those words the parable which euen now we mencioned doth teach For as y e King there exacteth of his debter ten thousand talents and frankelie forgaue the whole det to him which had nothing to paie but flied vnto the mercie of his creditor So the the Lorde vnto the proude hypocrite doth saie If thou wilt enter into life keepe the commaundements to the ende that the hypocrite discending into himselfe might confesse his filthinesse and pouertie and so craue pardon which had he done he had heard with the sinful woman Thee sinnes are forgiuen thee We must therfore acknowledg how the obseruation of God his cōmaundements is pronounced both by Moses Christ himselfe to be the right most readie waie vnto life but the faulte is in our selues whie by that waie though it be verie direct we enter not into life For the condition cannot be perfourmed of vs as aboue it hath beene showen So that by the commaundementes the effect is not concluded because the condition is not obserued which is If thou doe the Lawe but the defect of al men rather that acknowledging our imperfectiō we maie flie vnto the mercie of God And this is the doctrine of Paul concerning the vse of the lawe before conuersion By the lawe saith he commeth the knowledge of sinne Yet this knowledge is not to the ende that we shoulde die in our sinnes but that we shoulde seeke Christ as Paul saith in another place He hath shut-vp al in vnbeleefe that he might haue mercie on al. Againe The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to thē that beleeue And therefore the obseruation of the lawe is required to iustification that we maie confesse howe that we haue neither in our selues nor of our selues no righteousnesse at al and that through faith we shoulde flie together vnto Christe Who is in the ende of the lawe for righteousnesse to euerie one that beleeueth whereof we are nowe to speake CHAP. 4. 1. The second order of testimonies 2. That works and faith together doe not iustifie 3. True iustification what 4. The things required in à iustified man 5. The causes of mans iustification THe second sorte of testimonies of the holie scripture cōcerning y e iustificatiō of mā before God is euangelical wherin y e most cōforequitie according to the promise of grace is proposed to the penitent sinners namelie that Christ came into the worlde to saue sinners as the Lord himselfe doth saie I am come to cal sinners vnto repentance that is vnto conuersion and that according to the promises made vnto the fathers and commended vnto the Church of God by wonderful miracles But before I declare the iudgement of the true Church touching this matter I wil refel the opinion of them who with the Pharisees compounde Christian righteousnesse both of workes and faith as it were of causes and partes least by their preiudice our
cause be hindered For doubtlesse it pleaseth political fellowes and ignorant folkes maruelouslie when the lawe and the Gospel or faith and workes in the iustification of man before God are coupled-together For thus theie saie we are debters of the lawe we grant à great defecte in vs which Christ perfourmeth Therefore let vs doe what we can beg that which is behinde of Christ. And so theie ascribe à parte of righteousnesse to their owne workes and merites and à parte to Christ his merites So that some doe participate more and some lesse of Christ his merites according as theie doe abounde or want Theie who thus doe thinke doubtlesse haue no parte of Christ his fauour as most sacrilegious who arrogantlie doe take à part of Christ his office which is to saie to themselues against whom both the whole Scripture and the consent of the true Church is opposed But in this place let vs onelie set Paul the Apostle and doctor of the Gentiles against them who in manie places disputeth to the ouerthrowing of this Pharisaical opinion As Romaines 3. The righteousnesse of God is made manifest without the Law Rom. 4. The promise that he should be the heire of the worlde was not giuē to Abraham or to his seede through the Lawe but through the righteousnesse of faith For if theie saith he which are of the Lawe be heires faith is made voide and the promise is made of none effect In which wordes the Apostle most plainelie doth take iustification from the Lawe yea and from al workes too and ascribeth the same to faith alone teaching that the promise is voide and faith à vaine fiction if before God we are iustified by anie works that is if the workes of the Lawe be either causes or partes of our iustification before God Rom. 10. Theie being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse haue not submitted themselues to the righteousnesse of God And in y e chapter immediat elie insuing he opposeth grace works in the matter of saluation so y t they cannot stād together as causes or parts of righteousnes or saluation If it be of grace saith he it is no more of works or els were grace no more grace but if it be of workes it is no more of grace or else worke were no worke For as Augustine saith it is grace no way which is not free grace euery way Hitherto belongeth that of Paule in an other place By grace are ye saued through faith that not of your selues it is the gift of god not of workes least any man should boast himselfe Could any thing be spokē more plainly Here Paul saith not as y e Papists do of faith and works but he excludeth workes that grace may be grace that saluation may be à gifte and that no man should glorie in the sight of God as bringing any merit which should moue god to iustifie him This boasting is excluded also by the Apostle in another place where he saith where is then the reioicing it is excluded By what Lawe of workes Naie but by the Lawe of faith Therfore we cōclude that à man is iustified by faith without the workes of the Lawe Hereby I suppose it is more cleere than the daie that theie do erre which compound Christian righteousnes of faith and workes together as it were of causes partes Moreouer theie who seke for licentiousnes of life from y e doctrine of free iustification shalbe answered God willing in y e third sort of testimonies Now then hauing laid open the errors touching the equitie of the Gospell I will plainly deliuer and shew which is the true waie to be iustified according to the word of God y t is y e gospel To be iustified therfore according to y e Gospel is for y e beleeuing mā who is absolued frō al guilt of sinne redeemed frō the curse of the law by God to be pronounced free for the ransome sake paide by the mediator to be made righteous by the righteousnes of the mediator imputed to him and finaly to be adiudged to eternal life as a beleeued sonne in the beloued freelie for the mediator Christ his sake So then for him that would be righteous before God three things are necessarie One is that beeing absolued from sinne redeemed from the cursse of the law he be a free man an other is that he haue righteousnes wherby he may in deede be and be thought righteous the thirde that beeing made righteous he be adopted for a sonne and be liked and loued of God as a beloued in the beloued These blessings no man can giue but God onely and therfore Christian righteousnesse is sometime called The righteousnesse of GOD because it is God that iustifieth sometime The righteousnesse of Christ for that his obedience beeing imputed to vs is made our righteousnesse and sometime The righteousnesse of Faith forsomuch as it is free as that which through faith is apprehended while we beleue the gospell Therfore the Lord saith Repentance and remission of sinnes must be preached in my name among al nations The remission of sinnes is the verie absolutiō from guiltines the redemption from the cursse of libertie With this remissiō two other things are cōioined namelie righteousnes adoptiō or free acceptatiō vnto life eternal Hetherto also belong the words of the Angel vnto the Virgin Thou shalt cal his name Iesus for he shal saue his people from their sinnes Here by the word of saluation al the benefites of the mediator be vnderstood But of these things we wil entreate particularlie the more distinctlie and cleerelie to vnderstād these benefites which we obteine by Christ. First therfore we attaine remission of sinnes as Paul saith by the bloud of Christ. For the obedience of Christ vpon the crosse is y e price whereby the iustice of God is satisfied for the sinnes of al those which through faith do conuert For so saith Paul whom meaning Christ God hath set to be a reconciliation through faith in his blood So that y e merit of Christ his bloud is the cleāsing of sinnes which bloud is therefore a sufficient ransome because it is the bloud of the sonne of God Therfore in the Acts it is saide that God hath purchased the Church with his owne bloud And that he which hath remission of sinnes that is which is absolued from the guiltines of sinne is also redeemed from the cursse of the lawe and partaker of the libertie of God his children these sentences do approue Christ hath redeemed vs from the cursse of the law when he was made a cursse for vs. Againe Whosoeuer committeth sinne is the seruant of sinne If the sonne therefore shal make you free ye shalbe free in deede So then whosoeuer do ascribe euen the least merite of cleansing sinnes to any other thing beside the blood of
Christ they do prophane Christ his blood and extenuat the merit of the Lordes death of which merit we are then made partakers when we beleeue in Iesus Christ. Therefore Paul doth say through faith in his blood that is when a man knowing the promise of grace doth verilie beleeue that his sinnes are forgiuen him for the blood sake of Christ he is truelie partaker of the merit of the Lord his death through which he is absolued from sinne redeemed from the condemnation of the law and set free from the bondage of sinne and Satan With the remission of sinnes righteousnes is ioyned wherby the beleeuer is iustified that is becommeth in verie deede and is iudged righteous before God And this righteousnes is the second benefit of Christ in our iustification Which righteousnes is nothing else than à perfect fulfilling of the lawe done indeede by Christe but ascribed or imputed to vs that beleeue For so saith Paul Christe is the ende of the lawe for righteousnes vnto euerie one that beleeueth that is so manie as beleeue haue that which the Lawe requireth namelie righteousnes but not done of them but imputed to them For so saith Paul To him that worketh not but beleeueth in him that iustifieth the vngodlie his faith is counted for righteousnes Now that this righteousnes that is imputed to vs is Christ his obedience the comparisō which Paul doth make witnesseth As by one mans disobedience saith he manie were made sinners So by the obedience of one shal manie also be made righteous meaning so manie as beleue And in another place He hath made him to be sinne for vs which knewe no sinne that we should be made the righteousnes of God in him that is Christ was made for vs sinne which is à sinner through the imputation of the guiltinesse of al our sinnes to him y t we might be made righteous with God and that by the righteousnes not sticking within vs but which being in Christ is imputed of God to vs through faith Then we are so the righteousnes of God in him as he is sinne in vs to wit through imputation And this is it which Augustine doth saie Our sinnes he made his owne sins that he might make his righteousnes to be ours Herevnto both Moses the Psalmes Prophets do agree Moses he writeth The seede of the woman shal bruse the Serpents head Again In thy seede which is Christ shal all the nations of the earth be blessed This blessing cannot be without y e remission of sins righteousnes and allowance of God If therefore blessing be through Christ deliuerance also frō the cursse is through him through the remission of sinnes we atteine imputation of righteousnes and God his fauor And in the Psalme it is They shal declare his righteousnes to à people that is the Church shal preach not mans righteousnes by workes or ceremonies but the righteousnes of Christ which shalbe imputed for righteousnes to so manie as beleeue The Prophet Isaiah saith By his knowledge shal my righteous seruant iustifie manie for he shal beare their iniquities This testimonie is verie notable for it teacheth how sinnes be washed awaie through y e sacrifice of Christ it teacheth y t Christ y e righteous by his righteousnes doth make others righteous it teacheth also y t applicatiō is made through y e knowledge of the same Christ y t is through an effectual knowledg of Christ And y t is effectual knowledge whē to the knowledg of y e minde y e beleefe of the heart is ioined Also by y t Prophet Ieremiah it is writtē This is the name wherby theie shal cal him the lord our righteousnes Here y e prophet cōmendeth Christ his diuinitie and also pronounceth howe we are iustified through his righteousnes Touching the application the same Prophet speaketh on this wise Blessed is the man that trusteth in the Lord and whose hope the Lord is Now he trusteth in the Lord who beleeueth that being iustified by his righteousnesse he pleaseth God For the obedience of Christ God and man is the most absolute perfourmance of the lawe the which sufficeth al because it is the righteousnes of man who is God This the Prophet declareth when he saith The Lord is our righteousnesse So that from our heartes we must beleeue how the righteousnesse wherebie we are iust before God is not anie qualitie or action in our selues but the obedience of Christ imputed to the faithful So doth Paul most expreslie distinguish betweene y e righteousnesse of man and of Christ when he saith I doe iudge al thinges but doung that I might winne Christ and might be founde in him not hauing mine own righteousnes which is of the lawe but that which is through the faith of Christ euē the righteousnes which is of God through faith Nowe if we haue remission of sinnes and righteousnesse through faith to wit perfecte righteousnesse which is of Christe Iesu doubtlesse we are no more vnder the damnable sentence of the lawe which is Cursed is he that confirmeth not al the workes of the lawe to doe them And this meaneth Paul where he saith We are vnder the lawe which condemneth but vnder grace which iustifieth Whie so For that as through the offence of one to wit Adam the fault came on al men to condemnation so by the iustifieng of one namelie Christ Grace abounded towarde al men to the iustification of life That is As the sinne of Adam was the cause of condemnation vnto eternal death So the righteousnes of Christ is the cause of iustification vnto eternal life Now then as Paul saith there is no condemnation to them that are in Christ Iesu. For theie are free frō the lawe of sin of death through Christ the deliuerer The third thing which we saide was required for to make a man righteous before God is that being adorned with Christ his righteousnes he be adopted for the sonne of God and accepted vnto eternal life For as by faith hee obteineth remission of sinnes and righteousnes so likewise by the same faith we obteine the right of adoptiō and the dignitie of Gods children according to that of Iohn He gaue power to be the sonnes of God euen to them that beleeue in his name That is he conferred this heauenlie honor vpon the faithful that theie both be and be counted the sonnes of God And Paul ye haue not receiued the spirite of bondage to feare againe but ye haue receiued the spirite of adoption wherbie we crie Abba Father The same spirite beareth witnes with our spirit that we are the children of God If we be children we are also heires euen the heires of God and heires annexed with Christ. Moreouer this our adoption is two māner of waies to be considered to wit as it is in the life begun through faith and as it
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
nothing else but an absoluing of the beleeuing man from sinne an imputing of the righteousnesse of Christ and à free accepting vnto euerlasting life for Christ his sake And whosoeuer shal patch his owne merite with Christs as either à part or à cause or consummation of righteousnesse is doubtlesse out of the waie according vnto that of Paul vnto the Romanes Being ignorant of the righteousnesse of God and going about to stablish their owne righteousnesse they haue not submitted themselues to the righteousnes of God For Christ is the ende of the lawe for righteousnesse vnto euerie one that beleeueth Wherefore abide we in the way of Christ his merite least with the vnbeleeuing Iewes and idolatrous Papistes we vtterlie forgoe righteousnes and saluation Howe is he the waie by example In proposing himselfe for à paterne of godlines according to that I haue giuen you an example that ye shoulde doe euen as I haue done to you Againe Loue ye one another as I haue loued you I am the light of the worlde he that foloweth me shal not walke in darkenes but shal haue the light of life Nowe he doeth folowe Christ who both embraceth his doctrine and resteth vpon his merite and placeth the example of Christ as à light before him Then by doctrine Christ doeth illuminate the minde that he may shewe the father by merite he doeth iustifie and by his example prescribeth à rule to liue by so that iustlie he deserueth to be called the onelie waie of saluation and happines Howe is Christ the trueth He is the truth both in fulfilling the prophecies and in performing promises and finalie in giuing true libertie and freedome For firste al the prophecies of the prophets and figures of the olde Testament are fulfilled in him according vnto that of Iohn The lawe was giuen by Moses but grace and trueth came by Iesus Christ that is what Moses hath shadowed by figures Christ in trueth hath fulfilled Againe he doth constantlie kepe promise He hath promised to be with his Church he giueth an euident token that he is present by his wonderful preseruing y e same amiddes the rage of Satan his limmes He hath promised that the gates of hel shal not ouercome the Church which promise he keepeth faithfullie Finalie he is the trueth also in giuing true libertie Hitherto is that of Iohn If yee continue in my wordâ— ye shal know the trueth and the truth shal make you free that is of the seruants of sinne he wil make you the free sonnes of God so that sinne can haue no more power ouer you And this was it which afterwarde in the same chap. is said If the sonne shal make you free you shal be free in deed And the sonne maketh free when he endueth man with his spirit according to the saieng Where the spirit of the Lord is there is libertie Howe is Christ the life By regenerating sanctifieng and glorifieng By regenerating because through his spirit he regenerateth vs into new men For through beleeuing we by à certaine secret blast and working of the spirit of Christ are borne the children of God according to that saieng He gaue power to be the sonnes of God euen to them that beleue in his name The greeke word in that place signifieth not so much à power as à preheminence And therfore Nonnus did aptlie expresseth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is à celestial honor or preheminence Howe this new spiritual natiuitie commeth to passe Christ teacheth Iohn 3. The wind bloweth where it listeth and thou hearest the sounde thereof but canst not tel whence it commeth so is euerie man that is borne of the spirite that is As nothing of the wind is perceiued but through the blast and sound so we be regenerated after an hidden forme wheÌ„ we beleeue but that regeneration is perceaued through the power and working of the holy spirit in the man regenerate A notable token of this newe regeneration is Baptisme Furthermore here woulde be considered the coÌ„parison betweene the life of nature and the life of grace the more to stir vs vp vnto the loue of the life of grace The life of nature is verie short but the life of grace is the beginning of immortalitie As an image hath the shape and not the substance So this present life hath nothing permanent nothing of continuance And therefore Paul doeth saie The fashioÌ„ of this world goeth-away for this present life hath manie sudden changes But the life of grace wherebie we are the sonnes of God hath the thinges which euermore abide and continue The present life is caled à natural life but the life of grace is à diuine life as witnesseth the Apostle The present life is excluded out of Paradise but the life of grace is entered into the spiritual paradise wherefore henceforth beware we of trappes least againe deceaued of the old serpent we be excluded out of Paradise Againe Christ is the life by sanctifieng For the regenerate more and more dailie by the power of y e death resurrection of Christ are mortified in the flesh and quickened in y e spirit For so saith y e Apostle Know ye not that al we which haue ben baptized in to Iesus Christ haue beene baptized into his death We are buried then with him by baptisme into his death that like as Christ was raised-vp from the dead by the glorie of the father so wee also shoulde walke in newnes of Therefore that the fleshe is mortified in vs it is done by the vertue of Christe his death that the spirite is quickened it is by the efficacie of Christ his resurrection This mortification and this quickening be partes of sanctification whereunto the Apostle testifieth we are called This sanctification or separation of man from the vncleanesse of the gentiles through the mortification of the fleshe and coâ—iuÌ„ction of him with God through y e quickening of the spirit is y e renuing or repairing of the image of God in man Wherefore as the image of Caesar in coine putteth men in minde what is due to Caesar So this image of God doeth admonish man what he bearing this image of God oweth to God Last of al he is called the life by glorifieng For by his owne power he shal raise vs vp being vp-raised he wil endue vs with immortal glorie For they are both the benefites of Christ to wit both the raising-vp of the dead and the giuing of eternal life wherein wee shal be conformable to him worlds without end This likenesse of the Church with Christ which is the coniunction and knitting of him with God is mans perfect felicitie yea and the ende of man For if that be mans ende which maketh him perfect and blessed so that he shal neither want nor wish any thing and is therefore named the ende because it pertaineth vnto
separated from sinners that is righteous Otherwise he had bin vnmeete for such an office For thus saith God The seede of the woman shal bruise the serpents head that is the whole consent of the Scripture approuing the same The eternal sonne of God shal take-vnto him selfe the humane nature that God and man maie be one person à mediator or à priest betweene God men who taking mans cause vpon him-self shal suffer the punishment due to mankind reconcile men to God his own righteousnes being imputed to them which made Augustine to saie A more conuenient māner to heale our miserie there was none than by the passion of Christ. For be as the same August saith made our sinnes his own sinnes that he might make his righteousnes to be ours Therfore y e conditiō of y e Priest reconciling vs to God by his own merit was to be of two kinds One of natures y e other of quality The cōditiō of natures y t this our Priest should be both God man in one person otherwise he could not be à mediator For as to the father by his eternal diuinitie so ought he to be conioined to vs by the societie of humane nature The Sonne of God therefore as Ambrose doth saie taking our flesh vpon him became man that the man Iesus Christ might be the Mediator betweene God and man It was behoueful therefore that the Mediator should consist of both natures that he might reconcile both Of the diuine that he might talke with God and appeare before him of y e humane that he might both be a debtor also haue to offer vp to God Whence in the Epistle vnto the Hebrues it is thus written He tooke flesh blood that he might destroie through death him that had power of death that is the diuel and that he might deliuer all them which for feare of death were all their life time subiect to bondage Againe In all thinges it became him to be made like vnto his brethren that he might be merciful and à faithful high priest in thinges concerning God that he might make reconciliation for the sinnes of the people For in that he suffered and was tempted he is able to succour them that are tempted Hitherto concerning the conditions of the diuine and humane natures of our priest now of the qualitie of the person whereof the same Epistle entreateth on this wise Such an highe priest it became vs to haue which is holie harmelesse vndefiled separat from sinners and made 〈◊〉 than the heauens which needed not dailie as those hie Priestes to offer-vp sacrifice first for his owne sinnes and then for the peoples But of this qualitie we shal haue good occasion to speak more in the explication of the priesthod And that Iesus the sonne of the virgin Marie is the true Messiah yea priest and Mediator both promised and giuen to vs of God we haue aboue declared where we opposed against y e Iewes this inuincible argument He alone without al controuersie of certain truth yea by the confession of al men is the true and onelie Messiah to whome al the prophecies of the Prophetes do point and to whom properlie whatsoeuer by Moses and other holie Prophetes of God hath bin foretolde of the Messiah doth agree But the prophecies of al the Prophets doe point vnto Iesus the sonne of Marie y e virgin to this Iesus alone whatsoeuer by Moses other holie prophetes haue bin foretolde of the Messiah doth agree Therfore none but Iesus the sonne of Marie the virgine is the true and onelie Messiah The minor which is in controuersie we haue alreadie proued aboue where we refuted the vanitie of y e Iewes concerning the Messiah Turne vnto our note vpō 1. ver of this Psalme against the Iewes CHAP. 28. 1. Of the Priesthood of Christ 2. The partes therof 3. Of the Gospel of Christ. THe priesthood of the newe Testament is à ministerie ordained and appointed of God wherein Iesus Christ God and man being confirmed the most hie eternal Priest by the oath of God doth preach and mainteine the Gospel concerning the remission of sinnes and through the eternal spirite offereth himselfe for à propitiatorie sacrifice wherby he both cleanseth sinne and satisfieth the iustice of God for sinners appeaseth Gods displeasure doth merite grace and the holie Ghost for as manie as beleeue on his name and continualie maketh intercession for the Church and is heard so that the yoke of the diuel enimie of mankinde being shaken-of and the image of God lost through sinne beeing repared in vs we maie be sanctified for euermore yea and liue blessedly being conformable to Christ the hie Priest worlds without end This definition is collected both out of y t which we haue spoken of the Priest and also from the consent of the whole Scripture but especialie out of the epistle vnto the Hebrues But euerie part of this definition as theie containe much store of good doctrine comfort so theie doe require à longer discourse The partes of the priesthood of Christe expressed in the definition be three namelie the doctrine of the Gospel Sacrifice and praier or intercession And euerie of these are most perfect effectual so that nothing in them is either wanting or not sufficient for saluation For al the virtue of these partes dependeth vpon the maiestie of Christe in whome neither wisedome nor goodnes nor puritie nor wil nor power is lacking Of these three parts therefore we wil entreate in order The first part is the preaching of the Gospel without which we miserable and blinde sinners can hope for no fauour and grace from God For without this doctrine of the Gospel we bee wrapped in miserable darkenes and through y t greatnes number filthines of our sinnes euen by y e iudgement of our own conscience condemned as so ouer-throwen that we must needes dispaire For both the lawe doth threaten the wrath to such as fulfil not the lawe for this is the iudicial sentence of the lawe Cursed is euerie man that continueth not in al thinges which are written in the booke of the lawe to do them and our owne conscience which is à testimonie of y e iudgemēt to come doth accuse vs before the iudgement seate of God and the miseries of mankinde do witnes that God is iustlie offended and the horrible tyrannie of Satan vpon man together with the tragical chances at al times do proue what à detestable thing sinne is I saie nothing of warres nothing of the signes in heauen in earth and in the sea testifying the rage to speake with the Prophete of Gods displeasure Al these things are but y e beginnings as it were of their miseries which repent not at y e preaching of the Gospel Al which our priest doth heale if we like mad men with the furious and blinded world
poore in spirit to the meeke to peace-makers to such as endure persecution c. But al those and the like sayings are not contrarie to our iudgement if any wil rightlie distinguish betwene y e causes and effectes of iustification the qualities of the iustified For it is one thing to speake of the reward of obedience and of the qualities of those who are alreadie iustified through faith and another thing of the causes of the matter that is of iustification Againe it is one thing to vse the wordes of Bernarde to speake of the causes of gouernement another of the waie to the kingdome Also it is one thing to speake of the essential principles of à thing another of the principles of knowledge But they obiect against vs as à strong buclar the saying of Christ If thou wilt enter into life keepe the commaundementes That is fulfill the lawe I aunswere Christ shewed à most readie waie vnto life euen the keeping of the commaundementes or fulfilling of the lawe But for that the fault is in vs that wee cannot fulfill the lawe Christ is become the ende of the lawe for righteousnes vnto euerie one that beleeueth And this is it which the same Paul saith in another place Through faith wee establish the lawe euen because through beleefe wee obtaine that which the lawe requireth namelie righteousnes The gift which we saide is conioined with the faith of remission of sinnes is the giuing of the holie Ghost whereby the man iustified onelie by faith is regenerated or sanctified that is is mortified quickened and becommeth à newe man purposing thence-forwarde as much as in him is to order his life according to the rule of Gods worde So that this gift is the cause and beginning of à newe life and obedience For wee are not iustified freelie by faith to the ende wee shoulde hence-forth liue to sinne but that deliuered from sinne wee shoulde serue God in righteousnes and holines all the daies of our life For Zacharias in his songe maketh this to bee the ende of the knowledge of saluation concerning the remission of sinns through the tender mercie of our God This ende of iustification Paule setteth in the 6. vnto the Romanes where by most euident argumentes he sheweth that sanctification is ioined with iustification And thus much briefelie touching y e grace of iustification and of the gifte of sanctification the which are linked with the faith of remission of sinnes and can no more be seuered from the same than maie heate from fire or the beame from the sunne Whereby it is apparent that the Papistes offer vs great iniurie in saying that we do abolish good works and loase y t bridles to men because we saie that by faith alone wee are iustified For they marke not howe wee doe put a difference betweene the proper benefite of Christ and our duetie which is ioined with faith But of iustification God willing wee will speake more at large in the exposition of the last verse of this Psalme the sundrie sorts of testimonies which are commonlie handled in this controuersie being distinguished The thirde place in the application of Christ wee ascribed to the sacramentse which not onelie do offer the merites of Christ the priest as the word doeth but also as seales doe assure thē vnto vs if so be the merits of Christ be reteined fast in the harts through faith For as without faith the word doth not applie the merites of Christ so without faith I speake of the elder sorte the sacramentes doe no good The sacraments which Christ hath cōmended to his Church be two to wit Baptisme the Lords supper wherof baptisme is à sacrament of the entrance into Christianitie therefore is but once takē as Christ died but once for vs. For as baptisme is an effectuall token of the death burial and resurrection of Christ so is it à sacrament of the couenant which God entereth-into with the baptized touching y e purging of sinnes and our reconciliation through Christ so is it also à signe of repentance and of the crosse and à testimonie of the resurrection to come And the Lord his supper is a sacrament of the confirmation and conseruation of Christianitie yea and a remembrance of the couenant established through the blood of Christ. Furthermore it is the meate whereby we are spiritualie nourished in the bodie of Christ therefore often it ought to be receaued The summe of al is this that the sacrament of the newe testament is both an externall signe of the couenant concerning our free iustification before God through the sacrifice of Christ and also a testifying and confirmation of the faith righteousnes of Gods people to him warde CHAP. 40. Of the perpetual vse of the sacrifice of Christ both in the conscience in the whole course of our life and at the houre of death AND although the vse of the sacrifice of Christ is wel nigh seene in the application yet the efficacie and power thereof is more apparent when the knoweledge is reduced vnto practise as it were This practise hath place in the conscience of euerie man in the whole course of life at the agonie of death The conscience of each man is stricken sore with a deadlie wounde vntil it bee healed by the application of physike with Christ alone the Physition doeth minister by his worde spirit In which respect he calleth himselfe the Physition of soules So y t when the conscience is stricken with y e remēbrance of sinne it must be healed by the faith of Christ his sacrifice which if it be liuelie it be sprinckeleth the cōscience with the most comfortable balme of the holie spirite wherewithal it is healed made quiet so that now it is iocound and merie and reioiceth as it were in the crosse of Christ whereas before it was troubled and greatlie vexed Whence proceedeth that saying of the triumphing conscience in Bernard Of the remission of sinnes saith hee I haue an vndoubted argument euen the passion of Christ. For the voice of his bloode crieth more shrillie than did the bloode of Habel crying in the heartes of the elect the forgiuenesse of all sinnes For he was betraied for our offences And no doubt his death is of more power and more effectuall to helpe vs than our sinnes to hurt vs. Such à conscience is neither broken with the threates of the lawe for it knoweth howe it is not vnder the law but vnder grace nor yeeldeth to the suggestions of satan for it knoweth howe the Prince of this worlde is alreadie cōdemned nor is moued with the argumentes of reason for it knoweth the power of him which hath promised and therefore glorifieth him To conclude it resteth quietlie in Christ looking for à ful redemption through the comming of the Sonne of God who shal change our vile bodie that it maie be fashioned like vnto his glorious
bodie for euermore Whence this same confidence of the healed and quiet conscience doth arise the epistle vnto the Hebrewes teacheth where it is saide We are assured that we haue à good conscience in al things desiring to liue honestlie Therefore as the cause foundation of à good conscience is not our owne worthines for by nature wee are sinners and vnworthie nor merites for of our selues we deserue nothing but death nor anie vertue of our owne for al our righteousnes is as filthie cloutes but euen meere faith in Christ which purgeth it by his bloode from dead workes through whome we haue peace with God So the purpose of the same is in all thinges with all men and in all actions to walke vprightlie namelie by declining from that which is euil and doing that which is good For continualie it thinketh vppon à newe life in Iesus Christ it alwaies detesteth the coate defiled of the fleshe and euermore delighteth in that white garment which in Baptisme is put on For al wee that are baptized into Christ haue put on Christ. Which thing Dauid in the spirit did beholde when he said Wash me and I shal bee whiter than snowe to wit through the ornament of righteousnes of the Messiah as with a most white garment being first purged from sinne through his bloode Of this faith and conscience that sinne is blotted-out ariseth a care of wel-doing in Dauid according to that I haue applied mine heart to fulfil thy statuts alwaie euen vnto the end And Paul saith Fight à good fight hauing faith à good conscience In the whole course of this life wee maie beholde à goodlie and an especial vse of the sacrifice of Christ not onelie in aduersitie but also in prosperitie In aduersitie there is none so good à remedie as y e sacrifice of Christ. For as aduersitie doeth put thee in minde of thy sinne either lurking or manifest so the sacrifice of Christ apprehended by faith doth certifie thy conscience both of the forgiuenes of sins whereof ariseth spiritual comfort in al affliction and also of the conformitie of the elect with the son of God For so it hath pleased the wisedome of God that he wil haue his elect like to his sonne but in the crosse and also in glorie And this Paul affirmeth saying If we suffer with him we shal also raigne with him Hitherto also maketh the imitation of Christ his example in the crosse which Peter commendeth vnto vs in these wordes Christ suffered for vs leauing vs an ensample that we shoulde folow his steppes Read mine annotations vpon the 2. chapter of the first epistle of Peter In prosperitie there is more daunger For albeit aduersitie do bring-done manie yet prosperitie doth puffe-vp moe According to this of the Poët The minds of man through prosperitie waxe wanton often-times Againe The minde lifted-vp through prosperitie remembreth neither death nor what may happeÌ„ nor anie measure at al. What then shal à godlie man doe in this case Foure things he shal doe First let him waie with himselfe the things which are called prosperous in this world and consider what they are in them selues Secondarilie let him thinke what a perilous thing it is to enioie prosperitie if the mind be not godlie disposed Thirdlie let him compare al the coÌ„modities of this worlde with the blessednes to come which Christ hath purchased for vs by his death and last of al let him aduisedlie consider whether it be more behoueful to enioie prosperitie of this life with hazard of the soule than to renounce them if occasion serue for Christ his sake Therfore seeing our flesh is ticled like à wild horse beginneth to winch by prosperitie let à godlie man thinke with himself first howe vncertaine brittle mortal temporal fleting transitorie y e prosperitie of this world is which manie enioieng at their hartes desire be for al that in verie deed most miserable secondlie let him thinke y t it hath more deceipt than pleasure For the pleasure which ariseth thereof is like à serpent murthering the soule counsailing proudlie and vaâ—elie euen the spirite of couetousnes and gluttonie This serpent lurking in the most secrete corners of the minde seeketh not but euen destruction Whereby it is apparent that prosperitie doeth more hurt the minde than doeth aduersitie the bodie Thirdlie let a godlie man thinke with himselfe that so great ods there is betweene the felicitie which Christe hath purchased for his beloued and the prosperitie of this world as is betweene a minute of an houre and eternitie betweene death and life betweene miserie and happines For as the prosperitie of this life dependeth vpoÌ„ a reed so the happines promised in Christ is vpholden by the euerlasting trueth of God that it is vnpossible that they shoulde bee deceiued of their hope which continue in the feare of God vnto their liues ende Fourthlie of these things let a godlie maÌ„ gather how it is a much better and blessed thing to renounce worldlie goods as far as godlie christianitie they stand not according to Gods word thaÌ„ for theÌ„ to bring the soule into y e danger of damnation To conclude that wee bee neither puffed-vp nor carried-quite from God by prosperitie there is no such thing as to call into minde the humiliation of the sonne of God vppon the crosse who therefore was humbled that he might exalt vs if so be we do humble our selues vnder the mightie hand of God and are not ashamed of the crosse of Christ. For whosoeuer exalteth himselfe shal be brought lowe and he that humbleth himself shal be exalted We are therefore to take special heede least our flesh through prosperous successe of things do deceaue and kil vs being taken with a certaine baite For that serpent which beguiled Euah of his subtiltie snatcheth euerie occasion to withdrawe vs from Christ and setteth vppon the principal part of man to destroie it with prosperitie And therefore saith Paul Brethren you see your calling howe that not manie wise men after the fleshe not manie mightie not manie noble are called For to the destruction of man sathan abuseth these three things namelie wisedome power and nobilitie of which springeth both the pleasure of the bodie and the pride of minde which if the foolish once get they think themselues happie and blissed meÌ„ So then against this tentation oppose y e crosse of Christ without which al wisedome is but meere foolishnesse all might is but weakenesse all nobilitie is but ignominie and all pleasure is but the food of death For al these mixed with too much bitternes haue an ende with this life If therefore thou wouldest haue true wisedom true might true nobilitie true pleasure and glorie seeke them in Christ alone thou shalt find in whom are hid al the treasures of celestial restes To conclude at the point of death the sight of the prieste Christ
want of good thinges feare of greater miserie I answere we must distinguish betweene the waie vnto happines and the ful fruition of the same While we liue in this worlde we are in the waie either towarde endlesse miserie or eternal blessednesse but our bodies being raised againe we shalbe either euerlastinglie miserable or euerlastinglie blessed And thereof the state of our life is saide to be either happie or wretched in respect of the euent For which cause there is no truer happines of this life than that which beginneth euerlasting happines no truer miserie than y t which leadeth vnto euerlasting miserie Wherfore Christ saieing y t such as mourne are blessed and y t such are blessed as suffer persecutiō for righteousnes sake speaketh of them which are in y e waie to euerlasting blessednes which afterward thei shal perfectlie inioie whē toge with the sonne of God with whome theie haue suffered in the death theie shal reigne in heauen Wherebie it is apparent what those phrazes of speech doe meane in which godlie men are called blessed namelie because theie are in the waie and go-forward vnto that happines which theie begin in this world Therefore saith Dauid Blessed are they which are vpright in the waie And for instruction sake there maie foure steps of this waie be set-downe of which in order we will entreate The first steppe is to haue and to heare the worde of God that is the Lawe and the Gospel of Iesus Christ. By the one namelie the Lawe we learne how miserable we are through sinne which hath separated betweene vs and our God the fountaine of true happinesse by the other to wit the Gospel howe blessed we shal be here-after if we hearken vnto the worde which pointeth vnto Christ the onelie waie to blisse Without this step none be he neuer so wise neuer so mightie so noble so rich so at heartes ease and pleasure can attaine so much as à smal hope of blessednesse Wherefore when the Lorde saieth Blessed are theie which heare the worde of God and keepe it And Dauid Blessed is the man which doth meditate in the Lawe of the Lorde daie and night Againe Blessed are theie which keepe his testimonies and seeke him with their whole heart theie doe point vnto this first steppe vnto blessednesse Philosophie and the wisedome of this world be it highlie commended yet what is it being compared to this worde which directeth vs vnto euerlasting happinesse Philosophie and worldlie wisedome what else can it do than rule this transitorie which wee cal the natural life which is contained within à verie smal compasse of time But heauenlie wisedome sheweth vs the life of grace which is immortal and the beginning of happinesse Hence then we maie see and weie the worthinesse of the doctrine of the Church which sheweth the waie vnto eternal life blessednes to al men But humane reason is much deceaued here For when it seeth manie nations of men at this daie to want the worde of God it forgeth destinies and is carried-awaie with Stoical imaginations so that contrarie vnto Gods worde it thinketh that God is an accepter of persons and wil not the saluation of al men but onelie of à fewe When this was obiected to Paul he made this answere Haue theie not heard No doubt their sound went-out through al the earth and their words into the ends of the world So that the Gospel hath sounded ouer the whole earth wherebie God doeth testifie that he would haue all men to be saued But manie at this daie neither haue neither doe theie heare the Gospel That is verie true But the reason our Lord yeeldeth where he saith The kingdome of God shalbe taken from you and shalbe giuen to à nation which shal bring-forth the fruites thereof The cause hereof in this place is expressed plainlie to be the extreme ingratitude of men toward God For when he offereth them saluation theie doe kil his ministers and abuse Christe with contumelious speeches And therefore iustlie he doth punishe them in taking the meane of saluation from the vngrateful So that the nations of men which haue not the worde of God shold not bring destinies into our mindes but these two thinges rather First that the displeasure of God against the contemners of the Gospel is verie greeuous whereof it is that oftentimes he suffereth his worde vtterlie to be taken from the vngrateful and their seede after them who together with their parentes doe foster vngodlinesse in their heartes Secondlie that being made more warie by the example of others we shewe our selues thankefull to God for his Gospel bringing forth fruites worthie the Gospel which vnlesse we doe we shal as theie are and perchance more greeuouslie be punished which thing we maie learne by the parable of the vine Nowe in what sorte we are to strengthen our mindes against Stoical imaginations touching particulars we haue else-where declared especialie vpon the 9. Chapter vnto the Romans and vpon the first vnto the Ephes. Neither do I meane that the Word simplie is à step vnto blessednes but with an adiunct namelie when it is beleeued For vnlesse we giue credite vnto the worde when we heare in the same the sound of the Gospel is to vs euen the sauour of death that is the verie waie vnto euerlasting miserie not of it owne nature but through our default and cursed ingratitude And that the knowledge of the word faith are to be ioined-together in the first step our Lord sheweth when he saith This is life eternal that theie knowe thee to be the onelie verie God and Iesus to be Christ whom thou hast sent For knowledge comprehendeth both an vnderstanding out of the worde and faith also proceeding from knowledg Therefore when it is saide Blessed are theie which heare the word must be vnderstood with a condition of faith Nowe whie the hearers of the worde and beleeuers are blessed Paul teacheth when out of the 32. Psalme he saith Blessed are theie whose iniquities are forgiuen Howe so Because theie which beleeue the word of God offering free reconciliation haue remission of sinnes theie which haue remission of sins be righteous but the righteous shal liue euen by the sentence of the Lawe an euerlasting life which theie begin in this world theie which liue an euerlasting life are blessed therefore such as beleeue the Gospel are blessed as theie which are now in the right waie and goe on toward happinesse The second step is through obedience toward God to proceede in the waie according to the rule of the worde and spirite of faith This doth Dauid meane when he saith Blessed is the man that feareth the Lorde and delighteth greatlie in his commandementes Againe Blessed are those that are vpright in their waie and our Lord when he said Blessed are the meeke blessed are the peacemakers blessed are the
as he is He infecteth the minde with false and erroneous doctrine the heart hee troubleth with raging stormes of wicked affections the will hee bewitcheth with the euil spirite of profite and lucre and hee endeuoreth to defile the whole life of man with wickednes that so man beeing spiritualie killed maie bee his companion in euerlasting tormentes The remembrance of the studie of this euill spirite the enimie both of God and man wil stir-vp an hatred of sinne and engender à detestation of vngodlinesse in the heartes of men Secondlie in himselfe he must with equal balance weie sinne and miserie and thinke howe the miserie which hee suffereth is à deserued punishment of sinne and by the greatnes of miserie esteeme the ouglines filthines and multitude of his sinnes Hee must thinke howe by his sinnes he hath offended God who is soueraignelie and infinitlie good And thereof conclude that his present calamitie is the verie waie vnto euerlasting miserie vnlesse some helpe doe come At the remembrance hereof man wil tremble and quake Examples of this maie be seene by reading the Psalmes of which I wil alleadge one for manie out of the 38. Psal. where Dauid describeth his griefe sorrow for his sin on this wise For thine arrows haue light vpon me thine hand lieth vpon mee There is nothing sounde in flesh because of thine anger neither is there reste in my bones because of my sinne For mine iniquities are gone ouer mine heade and as à weightie burden theie are too heauie for mee My woundes are putrified and corrupt because of my foolishnes I am bowed and crooked verie sore I goe mourning al the daie For my reines are ful of burning and there is nothing sounde in my flesh I am weakened and sore broken I doe roare for the verie griefe of mine hearte Againe Mine heart panteth my strength faileth and the lighte of mine eies euen theie are not mine owne Here Dauid in his owne person depainteth the affections and sorowes of those men who in equal balance do weigh thy sinnes For they conceiue not of their sinnes as hypocrites and Atheistes doe according to their owne iudgment and fleshlie imagination but rather according to the maiestie of God that is offended to the filthines of sinne and to the punishment which they doe deserue by the sentence of the lawe And although worldlie men seldome haue such motions in their mind as Dauid and Ezekiah had yet it is necessarie that hee who is iustlie punished for offences perpetrated be touched with true sorow for his sinne without hypocrisie But here an error of the Papistes is to bee taken heed off who teach that such a sorowe conceaued for sinne doeth merite forgiuenes at the handes of God For although this sorow doe go-before the petition of forgiuenesse yet it is not the cause of mercie and forgiuenes But whoso persisteth in weighing his sinne his punishment together and procedeth no further shall be swalowed vp of desperation as Cain Saul Iudas and manie others were Thirdlie in God he must honor his iudgement and his mercie Of the righteous iudgement of God it is that sinnes are punished in al men of his mercie that they are punished not to their vtter destruction but for their saluation if they despise not the salue Vnto his iudgement it belongeth by degrees of punishment to correct sinneful man vntill he come to the last And forsomuch as hee professeth himself to be y e Physition of soules he doth as it were imitate skilfull Physitions who in curing doe vse certaine degrees Firste they beginne with gentler sortes of salues and if they doe little good they laie sharper remedies vnto the wound And as Hypocrates doeth saie The diseases which medicines do not heale the iron doeth heale those which the iron healeth not the fire doeth heale but such as the fire doth not heale theie of my word are incurable So God doth sometime reproue mans wickednes by y e word if y e doth not help he correcteth with sicknes infamie imprisoment if they profit not he inflameth the fire of his iudgement in the mindes of men and maketh them agast with the terror of euerlasting torments if neither that can heale their cancre hee leaueth them quite as incurable and giueth them ouer into à reprobate minde so that they haue neither à righte iudgement to discerne thinges nor anie sorowe at all by reason of the filth of wickednes wherein they wallow To bee short God of his iudgement doeth punish that through his mercie he maie saue This is it which Isaiah doth saie Hee doeth à straunge worke that he maie doe his owne that is he doeth kill and slaie that hee maie quicken and salue This iudgement and this mercie of God are ioined-together of Dauid so often as he lamenteth his sins as maie appeare both in 51. also in sundrie other psalms but especialie in those which are called penitential Psal. Last of all in the Gospell hee must seeke for counsell and for comfort The thiefe whiche hong on the right hand of Christ confessed his offence and miserie sawe the falsehood and crueltie of Satan had the iudgement of God also in great reuerence For being on the crosse he spake these wordes Wee receaue thinges worthie of that wee haue done Beside he praised the mercie of God fleing vnto Christ whome before his eies he sawe embrued with bloode and defiled with the spittle of the soldiers whome notwithstanding he confessed to be the Physition Sauior of the world so through beleefe on him was deliuered from the sicknes of his soule though not from the punishment of his bodie Notwithstanding hee hearde his comfortable voice To daie thou shalt bee with mee in Paradise In like manner those which with the theife in their deserued paines and affliction do return vnto Christ be receaued and healed although their sinnes are infinite and their offences in quantitie passe the sande of the sea as Manasses confessed that his sinnes did For as the mercie of God in Christ is endles and à ransome of infinite and vnestimable price So the Physition Christ who affirmeth that he came to saue that was lost doeth offer himselfe into all men indifferentlie and without respecte vnto anie calleth al men vnto repentance For so he saith Come vnto me all ye that are wearie and laden and I wil ease you Heere he calleth al that labor and be loaden albeit with infinite sinnes he excludeth none but admitteth al vnto repentance and ministreth remedie to such as come vnder his handes and craue his helpe with the theefe For first hee remoueth awaie the cause of affliction namelie sinne when man at the voice of the Gospel repenteth when he besprincleth the conscience of the penitent with his blood and washeth it from deade workes and withal imputeth his righteousnes to the penitent that by the same he maie appeare
spiritual but I am carnal soulde vnder sinne By which saieng he doth signifie that the carnal man as carnall can not yeelde spirituall obedience to the Lawe He calleth him carnal which in another place he calleth à natural man who hath not the spirite as Iude doth interpret the same that is which is not borne anewe by the holie Ghost Thirdlie the Law it selfe requireth à perfect pure and constant loue both of GOD and our neighbour which loue vndoubtedlie is not an external and outward worke but an inwarde and spiritual exacting the puritie of affections which are not to be founde in men that are not regenerated Last of al the interpretation of Christ which he himselfe opposeth against the Pharisees doth sufficientlie confute this dreame of the Papistes Moreouer hauing thus laide open the errors of Pelagius and of the Papistes I wil gather foure demonstrations out of Paul wherewith I wil confirme the minor of our demonstration which is that no mortal man can yeelde no perfect obedience to the lawe of God The first is taken from the common corruption of mans nature For al men from their birth are vncleane and guiltie nowe seeing from an vnpure and stinking fountaine there cannot chuse but issue foule and filthie water it cannot be that an vncleane man can yeelde pure and cleane obedience For so saith Salomon Surelie there is no man iust in the earth that doth good and sinneth not And Iob Who can bring à cleane thing out of filthinesse there is not one For al the sorte of vs do proceede from à sinneful masse For the effecte cannot be better than the cause So that this argumēt is strong Theie which are vncleane cannot yeelde pure obedience Al men by nature are vncleane Christ alone excepted who was exempted from the cōmon law of such as are borne Therfore none can yeelde pure obedience to the lawe of God The second is taken from the general experience or punishment of guiltines in al mē Whosoeuer be subiect to death which is the punishment for violating Gods law theie are breakers of God his Lawe otherwise God should be an vniust iudge for punishing the innocent but now Paul confesseth that the iudgement of God is according to trueth But al men are subiect to death as the to punishmēt for violating Gods lawe which thing the miserable experience of al men from time to time doth testifie Therefore al men are breakers of God his lawe How then can theie be righteous by the lawe The thirde is taken from the testimonies of Scripture which are the verie voice of God both in the Psalmes in Moses the Prophets Euangelistes and writinges of the Apostles In Moses it is written The Lorde sawe that the wickednesse of man was greate in the earth and al the imaginations of the thoughtes of his heart were onelie euil continualie Beholde the fountaine of man his righteousnes Iob saith I know verilie that it is so for howe should man compared vnto God be iustified If he woulde dispute with him he could not answeare him one thing of à thousand The same Iob saith againe If I would iustifie my selfe mine owne mouth shal condemne me And in à certaine Psalme Theie haue corrupted and done an abhominable worke there is none that doth good The Lorde looked downe from heauen vpon the children of men to see if there were anie that woulde vnderstand and seeke God Al are gone out of the waie theie are al corrupt there is none that doth good no not one Againe Who can vnderstand his faultes And againe If thou ô Lorde straitlie markest iniquities ô Lord who shal stand Therfore Dauid praieth on this wise Enter not into iudgement with thie seruant for in thie iudgement shal none that liueth be iustified Salomon also Pro. 20. hath these wordes Who can sate I haue made mine heart cleane I am cleane frō my sin And y e Prophet Isai We haue al bin as an vncleane thing al our righteousnes is as filthie cloutes we al do fade like à leafe our iniquities like the winde haue taken vs awaie The preaching of repentance in the Gospel is à witnesse of the guilt of al mankind And the Lord saith That which is borne of the flesh is flesh From y e Epistles of y e Apostles I wil alleage onlie on testimonie out of Paul who vnto the Romanes writeth after this wise We haue alredie proued saith he that al both Iewes and Gentiles are vnder sinne As it is written 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 beene made altogether vnprofitable there is none that doth good no not one Their throte is an open sepulchre theie haue vsed their tongues to deceite the poison of aspes is vnder their lippes Whose mouth is ful of cursing and bitternes their feete are swifte to shed bloud Destruction and calamitie are in their waies and the waie of peace theie haue not knowne The feare of God is not before their eies Of these such like testimonies our proposition is proued which is that no man perfectlie can fulfil the lawe of God The fourth is taken from the necessitie and ende of the mediator giuen betwene God and men For if man by his natural strength could haue fulfilled the lawe of God he had not needed à mediator For he had beene righteous by the workes of the lawe and had by the couenant of GOD obteined eternal life For it is the couenant of God If à man doe my commaundementes he shal liue in them But nowe seeing man hath neede of à mediator and reconciler doubtlesse he breaketh the lawe and is guiltie vnrighteous and accursed Therefore the scripture which conteineth either the promise or the exhibition of y e Messiah doth accuse mankinde of sinne and sendeth vnto the mediator pacifier and intercessor Hence Paul fetcheth an argumēt in his second chapter vnto the Galathians when he saith If righteousnesse be by the Lawe then Christ died without à cause that is the Sonne of God in mans nature in vaine did humble himselfe euen vnto the death of the crosse if man by the lawe maie be iustified whereas the Sonne of God tooke the nature of man vpon him that he might abolishe sinne bring euerlasting righteousnesse and therein cause vs to be adopted into the sonnes of God Let the Papistes take the lawe in this place for what part it pleaseth them yet the same conclusion must follow For whether righteousnesse be by the lawe moral or by the iudicial or by the ceremonial or by altogether the same absurditie doth follow namelie that Christ died without à cause If he died in vaine he was also borne in vaine al his benefitie are in vaine By these foure inuincible argumentes the iudgement of the Church which
Martyrdome 421 kinds of martyrdome 421 profite of martyrdome 421 whie the godly suffer martyrdome 424. Martyrs who 421 423. Martyrs not to be worshipped 427 428. Masse The Masse 168 none indifferent thing 168 an harlot 203 the masse à sacrifice and à sacrament and howe 204 Canon of the Masse 205 the abomination thereof 206 whie it is abominable 207 not commanded of God 207 contrarie vnto the institution of Christ 208 the ground of purgatorie 216 the strength of Antichrist 216 with what argument maintained by papistes 222 the Popishe masse one thing their communion an other 230. Material cause of sacrifices 183. Christ our onelie mediator 302. Mediators betweene God and man 212 à Mediator whie needeful 486. Meditation what 144 fruit of holy Meditation 323 Meditation offered by baptisme 106. Men worshipped for Gods 191. Men by Aristomenes sacrificed 194 by the French men sacrificed 195 by Germans 195 sacrificed vnto Bacchus 193. vnto Maâ—s sacrificed 193 sacrificed vnto Saturn 194. Merchants 96. God his mercie whereunto compared 266 what it comprehendeth 390 his mercie in punishing sin 414. Christ y e way by merit 123. Merits of the sainctes the treasure of the Church 214. Ministerie of the Gospel 129 difference betweene the ministerie and the ministers 397. Ministers Kindes of Ministers in the Church 150 auctoritie to make ministers à note of y e true church 172 the the holie spirit howe in ministers 398 ministers howe called 399 knowledge of Gods word required in à Minister 400 state of wicked ministers 404 true ministers aboue al subiect vnto affliction 408 coÌ„forts for ministers in their troubles 450 ministers whie priests 361 and howe 362. Miracles Diuine miracles what and their effectes 64 whie wrought and whie not wroght in these daies 66 howe wrought 68 Miracles of Christ 28 howe to knowe false from true Miracles 67 diuelish Miraâ—les howe done 68 Miracles not wroght by the diuel 69. Miserie Miserie of man without Christ 258 cause of man his miserie 258 the degrees of mans Miserie 259 the ende of mans Miserie 262. The Moone worshipped for a God 191. Mount Zioâ— what 53. Musike why reteined in the Church 391. N Natural life 127. Natural philosophie 401. Nature of oile 345. Noblemens children sacrificed 194. O Obedience to the Lawe 373. Obedience to the Lawe a part of Christ his sacrifice 247. Obedience to Magistrates 430. Obseruation 402. Office of the Messiah 51 61. Office of the priest in the olde Lawe 186. Nature of Oile 345. Opinions of Christ 17. Oracle of Apollo 194. Order whie obserued in the Church 167. Ordinarie power of the Church 152. Organs why reteined in the Church 391. Original cause of idolatrie 189. Ouerseers 151. Oxen worshiped for Gods 191. P Paine followeth pleasure 380. Palenes worshipped for a God 191. Pallace of the Messiah 52. In the Papacie what good thinges 228. Papistes 16 they neglect the commandements of God for their owne traditions 512. Papistical seruice 2â—â— Papisticall good workes what 511 the causes of them 513. Papistical traditions diuers 511. Paradise of the Turkes 90. Parentes killed of their children in sacrifices 93 Parentes murtherers of their owne children in sacrifices 194 195. Partes of Christ his Priesthoode 242. Paschal Lambe compared to Christ. 35. The Passeouer whie instituted 26. Patience à sacrifice 359. Patriarchs 151. People of the Messiah 56. Perpetuitie of the Church 391. Persecution 441 à twofold persecution 467. Philosophie natural 401. Pleasure of y e bodie à vaine thing 380. Pomegranate 180. The Poore most readie to embrace the gospel 26. The Pope the keeper of Epicurns booke 100. Whom the Pope curseth 164 his punishing of transgressorâ— 168 205 The Pope a spiritual baude 203 whie forsaken of Luther 209 Popes vsurpers of auctoritie 151. The summe of Poperie 97. A Popish priest who 197. Popish priesthoode contrarie to the priesthoode of Christ 198 Popish baptisme 229. Power of the Church 152 156. Praier Praier 401 true praier what 456 à sacrifice 356 when accepted 301 302 signified by incense 197 publique Praier a note of the true Church 17â— Praise of God a sacrifice 355. Praise of God 390 wherein it consisteth 390 who praise God 390 howe the creatures praise God 391. Whether Preachers in the time of persecution may flie 441. Preachers be the souldiers of Christ. 12. Preaching of Christ. 2â— Preaching nccessarie 322. Preaching a note of y e true Church 171. Preaching to y e spirites 102. Presence of God in the Church 452. God whie present in the Church 451. Preseruation of y e Church 125. Priest The Priest his office in sacrificing 186 the necessitie of an hie Priest 237 his condition 239 Christians are priestes and howe 344 ministers are Priestes 361 ministers howe Priests 362 Priesthood of the new Testament 242. Popish Priesthood contrarie to the Priesthood of Christ 198. Princes idolatrous not to be obeied 430. Gift of prophecie not tied vnto any one calling of men 169. Prophecies of the Turkes 77. Propitiatorie sacrifice 235. 250. Prosperitie daungerous 338. Punishment Punishment of Dauid 5 of the vngodlie 118. 161. 190. 196. 323. 331. In deserued punishment what to be considered 411. God his iustice and mercie in punishing sinne 414. Purenesse in this life what 116. Purgatorie 216 à vane thing 221 grounded vppon the Masse 216. Puritie of the Church 115. Q Quantitie of God 84. R Reason of man is vane 370. Reiection of the Iewes 43 causes of the same 74. Religion 99. Diuersities of religion 104. Remission of sinnes whaâ— 496. Repentaunce a sacrifice 357. Resurrection of Christ 38. 45 confirmed by manie testimonies 46. Reward of sinne 162. Riches 146. Righteousnesse what 498. 500 à sacrifice 359. Righteousnesse of faith and workes oppugned 330 righteousnesse of workes oppugned 327 S True Sabboth what 62. Sacramentes howe manie 334. Sacrifice Sacrifices of the Iewes 177. 178 of the Gentiles 193 of Christians 235. Sacrifices of the Iewes of what kindes 185â— the causes of them 182. Sacrifices of Christians howe manie 247. Burnt Sacrifice 185. Sacrifice eucharistical 185 236. 349. kindes thereof 352. Sacrifice of good workes 349 of Obedience 247. of patience 359. of praier 356. of Praise 355. of propitiation 235. 250. of repentance 357. of righteousnesse 359. of the Masse 204. Sacrifices of them-selues please not God 178. In a sacrifice what to bee considered 251. Sacrifices of the olde Law howe offered 253. Captiues 195 children 194 195. men 193. 194. parentes Sacrificed 193. Salt 188. Saintes Saintes cannot be intercessors for vs 213. Saintes inuocated a seruice of the diuel 214. their worship why inuented 429. Sanctification how it commeth 106. Satietie not in this life 377. Seede of Abraham 309. Selfe hatred 290. Selfe loue 289. twofolde 290. Serpent of brasse 31. Serpents taken for GOD 191. Seruice of the Churche 116. What Seruice of Papistes maie be heard 228. Societie with CHRIST 131. Sophisters 443. howe to be resisted 444. Soules of the righteous where 376. they Sleepe not vntil the
daie of iudgement 103. Soules immortalitie 100. Spirite of fortitude 396. Spirite of God how in ministers 39â— Spirites celestial 11. Spiriteâ— preached vnto 102. Spirits wil. 290. Spiritual soldiers who 11 12 13 14. Spiritual warfare 12. Starres of heauen the soldiers of God and whie 14. Starres worshipped for Gods 191. State of the soules after this life 100. State of wicked ministers 4â—4 Strangers 119. Strength of the Turkes 91. A Student in the Scripture who 401. Studie of the Scripture 40â— The Sunne worshipped for a God 191 Supper of the Lord 30 figured by Manna 30 a note of the true Church 171 whie often receiued and what it signifieth 334 whether in the case of necessitie it may be ministred by a man not of the ministerie 234. Sâ—â—ineâ— flesh abstained froÌ„ 86. Sinne filthie 243 41â— horrible 264 howe rewarded â—62 howe gotten 479 kindes thereof 389. Custome of Sinning oppugned 293. Al meâ— sinners 237. Sinners hated of God 263. T Teachers of Gods worde the souldiers of Christe 14. Teaching 160. Who are to Teach in the Church 170. Temples of God 113. Tentation of Christ 28. Tentation of God what 227. Olde Testament what 312 difference betweene the olde and the newe Testament 316 319. Timoâ—ia 410. Tradition 403. Tradition Papistical what 16â— 511 Tradition whâ—â— in trueth 165 kindes thereof 166. Traditions of men how to be thought of 167. Transubstantiation 217 contrarie to the nature of a sacrament 217 learned of Magicians and witches â—â—â— Treason against Christ 30. Trial of Ioseph 418. Trial of faith wherevnto compared 4â—â— Troubles of the godlie howe to be taken 173 450. Troubles of Iob 418. Trueth of Christ 125. Tyrants how to be resisted 431 enimies to the Church 440. V Valeie of Ben-Hinnon 195 Vanitie of bodilie pleasure 380. Vanitie of mans reason 370. Virtuous life what 141. Vnitie of the Church 108. W Wayes vnto heauen 369. Christe the waie by doctrine 122 by merite 12â— by example 124. Warfare spiritual 12 439 the weapons thereof 12. Heauenlie Warriers who 11. Water of God what 434. Water of life howe receiued 434. Who by Weapons maie resist tyrants 431. Wil of man 514. Wil of the flesh 289. Wil of the spirite 290. Wine absteined from 84. Wine why forbidden of the Turkes 85. Worde of God The excellencie of Gods worde 370 the profite thereof 372 the Church harkeneth therunto 110 the knowledge thereof necessarie in a minister 400 the contemners of y e same how punished 323 Workes Workes of Christians a sacrifice 350 of protestants what 513. the matter of good works 511. things necessarily required in a good Worke 514. Workes Papistical what 511. causes of them 512. Righteousnesse of workes oppugned 327. righteousnesse of faith and works together refelled 330. In this Worlde no satietie 377. Worldlie Wisedome 370. Worldlie Wisemens opinions concerning felicitie confuted 385. Worldes continuance 48. Worship of Saints whie inuented 429. Wrath of God against sinners 263. FINIS Faultes escaped The first number signifieth the page the last the number of the lines Page 7 line 18 for vvhether this place reade vvhether this Psalm 22 in the margine for Isai 52 r. Mâ—cah 52 155 20 of one nature r. of it one nature 157 15 r. learne of him and the Apostles are sent forth 165 24 by the comparing r. as by the comparing 166 10 such things are r. such things as are 181 6 r. Habel brought 189 11 r. stolne my Gods 199 16 r. to instruct vvithal 214 24 r. in vvhich offence 234 10 r. of these 237 25 r. vvithout making 243 13 r. are so ouerthrovvne 249 3 r. in these vvords 309 15 r. that is al 335 25 r. vvhich Christ 338 18 r. both in the crosse 340 19 Christianitie r. Christianlie 359 19 r. merit of Christ 362 17 r. and build vp the 379 13 rat is easie to 388 12 r. doth faune 407 16 r. at the 413 8 r. doe vveigh their sinnes 416 10 r. selfe vnto al 426 4 r. but these 441 8 r. of his riches 448 16 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 484 4 r. as to the punishment 493 3 r. vvhich is to saue 501 3 r. vve are not vnder 508 3 r. then seeing through 519. 5 r. fauour before iustification 1. Kings 1â— 21. 22. c. 1. King 22. 6. Act. 8 9. 10 c. Act. 13 8. 9. c. Coloss. 2. Acts 15. 1. Cor. 15. 2. Tim. 2 17. 18. 2. Pet. 2 10. Iude ver 8. 1. Tim. 1 34 Tit. 3 8. 9 Iude vers 4 2. Thess. 2. 3. 4. c. Iude ver 4. D. Chytraeus Ora de staâ—â— Eccles. Hoc tempore in Graecia Asia Africa c. Psal. 119. 9 Pro. 22. 6. Effectes of Gods word Psal. 19. 7. 8. Zech. 14 8. Ioh. 4 14. Ioh. 8 32. 36. Iere. 8. 9. 1. Tim. 2. 4. Rom. 4 25. Rom. 10 4. Mat. 11 28. Psal 84. â— Psa. 19 10. Psa. 119 14 Psa. 130 1. Psa. 119 32 Psa. 119 24 Psa. 119 46 Psal. 73 2. 3. 16. 17. 18. Psa. 119 93 Psa. 119 89 Psa. 122 9. Psal. 84 10 2. Pet. 3 â— Iere. 13 16. The argument The disposition The occasioÌ„ PunishmeÌ„ts of Dauid 2. Sam. 13 14. 2. Sam. 13 28. 29. 2. Sam. 15 1 2. 3. 2. Sam. 15 14. 15. 16. 2. Sam. 16 21. 22. 2. Sam. 15 4. 5. 6. 2. Sam. 18 9. 10. Two special things to be considered in this Psalme Auctour of this Psalme Summe of the first verse The Lord of hostes who 2. Sam. 5 10 Psal. 59 5. The whole Trinitie the Lord of hostes Isa. 6 2. 3. Our Sauiour Christ is the Lord of hostes Psal. 24. 10. Isa. 8 8. Why our sauiour Christ is called the Lord of hostes Psal. 24 8. Psal. 72 19. The sâ—ldiers of Christ in his spiritual warfare 1. The 1. order of heaueÌ„lie warriars Heb. 1 14. Dan. 7 10. Reuel 12 7. 8. 9. 10. 11. Michael what signifieth 2. Order of spiritual soldiers 2. Cor. 10 3. 4. 5. Ministers weapons 3. Order of spiritual soldiers Ephes. 6 12 13. 14. 15. 16. 17. 18. 1. Tim. 1 18. 19. 4. order of spiritual soldiers Exod. 38 8. 5. order of celestial soldiers The vse of al contained in this chapter 1. Tim. 1 18 * Aboue chap. 3. pag. 9 The Iewes The Turks The Muscouites Papistes Epicures Of the Messiah Christ the Sauiour of the world Iosephus lib. 18. cap. 4. Opinions of Christ. Iudas the Galilean Ioseph Benzara Barcozibas Iohn 5 3â— 2. Pet. 1. 19. Maior Minor Conclusion The time of Christ his birth foretold by Iacob the Patriarch and by Daniel the prophet Gen. 49 10. Dan. 9 24. 25. 26. 27. The place Isai. 5. 2. The mother Isai. 7 14. Ier. 31 22. The stocke or kinred of Christ. Psal. 132. 11. Wisemen Isai. 60 6. Num b. 24. 17. Circumcision of Christ. Hag. 2 8. 10. Luke 2 32. Flight into Egypt Hos. 11 1. Isa. 16 1. Christ à Nazaris Samson à figure of Christ. Iudges 13 5 Isai. 11 1.
he we do finde such places in the Scriptures as do seeme to attribute righteousnesse to workes special regarde must be had vnto the foundation from which they do spring And when they proceede from faith they are to be ascribed vnto the roote For example Blessed is he that iudgeth wisely of the poore the Lorde shal deliuer him in the time of trouble Here mercie toward the needie and poore is not set for a cause of blessednesse For mercie is a particular worke whereby the law of God is not satisfied But such manner of speech Dauid vseth because the effecte is a most certaine argument of the cause it hath So that the man which hath mercie on the poore is blessed because he beleeueth Now then through faith he pleaseth the worke also pleaseth not for the perfectnes thereof but for that God accepteth it because the person is not vnder the lawe but vnder grace And that it is necessarie that the workes which God accepteth of must proceede from faith it is manifest For whatsoeuer is not of faith is sinne And without faith it is impossible to please God The Lorde himselfe doth saie Without me ye can doe nothing As the branch cannot beare fruite of it selfe except it abide in the vine No more can man doe anie thing vnlesse he abide in Christ through faith For before we be regenerate we are euil trees Which cannot but bring foorth euill fruite wee are the children of wrath and dead in sinne we are flesh Whose wisedome is enmitie against God we are natural mē which perceiue not the things of the spirit of God And therefore whatsoeuer God promiseth to such as do good works that must not be promised indifferentlie to al but onelie to such as obeie through faith For seeing the iust doe please by faith theie doe necessarilie bring foorth the fruites of righteousnesse of faith namelie good workes which no more can be separated from the righteousnes of faith than the natural propertie from the subiect Wherefore as the argument is alwaie good from the subsistence of anie subiect vnto the natural propertie of the same and contrariwise the propertie being set the subiect of necessitie must be seene so faith which iustifieth man being set good workes which are y e properties of y e spirit of faith are necessarilie set And againe good works being set faith frō which theie do spring must needs be set So whersoeuer faith is not good workes are not wher good works be not ther is not faith the cause of good works Therfore saith Paul Fight à good sight hauing faith and à good conscience which some haue put awaie and as concerning faith haue made shipwracke So often then as promises doe seeme to be annexed to good workes we are to make recourse vnto the roote and ground namelie faith For as there be two beginnings of thinges one is that theie be the other that they be known so faith as the beginning of being worketh so that thou art righteous and good workes as the beginning of knowledge bring it to passe that thou art knowne to be righteous Hence the Lorde at the last daie wil propose the beginning of knowledge to the righteousnesse of faith which shalbe apparent in the sight of al creatures For thus he wil saie Come ye blessed of my father inherit ye the kingdome prepared for you from the foundations of the world For I was an hungred and ye gaue me meat I thirsted and ye gaue me drinke I was à stranger and ye lodged me I was naked and ye cloathed me I was sick and ye visited me I was in prison and ye came vnto me Here the Lorde wil not haue the workes of mercie toward his members to be merites of the heauenlie kingdome but by certaine tokens he declareth who are the sonnes of God vpon whom the kingdome of God freelie for Christ his sake without anie merites of man shalbe bestowed For so saith Paul The gift of God is eternal life through Iesus Christ our Lord. And although by that which hitherto hath beene spoken it is none harde thing to iudge howe our doctrine concerning good workes differeth from the papistical imaginations Yet that the more distinctlie and particularlie this difference maie be seene I wil adde somewhat more here-vnto and that for two causes the firste to shewe the vanitie of those men who hearing that both we and the Papistes doe require good woorkes doe thinke that we striue not about matters of importance but onelie about words and that of pride onelie to gaine-saie Wherebie theie doe sufficientlie bewraie themselues to know nothing touching this controuersie of so great importance vpon which al our saluation doth depend Secondlie that godlie auditors maie be rightlie instructed in this matter and necessarie doctrine maie haue alwaie in à readines wherwith to answer such as indeuour to ouerthrow our religion and slaunder the same without reason either of meere malice or of grosse ignorance The difference therefore betweene vs and the Papistes touching good workes consisteth in foure thinges to wit in the matter efficient causes in the manner and in the oft doing of good woorkes If we shal proue this thing by euident argumentes I thinke there is none but wil graunt if so be he wil yeelde vnto the truth rather than to the vanitie of his own minde that for iust causes we are prouoked thus to contend The firste difference therefore is taken from the matter of workes For the Papistes doe place their chiefest workes and worship in the traditions of men the which theie preferre before Gods comaundementes which traditions for al that partelie be in their kinde indifferent as appointed fastes and certaine songues but in their vse and ende vtterlie wicked because theie put à confidence in them while theie perswade themselues that by obseruing of them theie doe merite the remission of sinnes partlie theie are superstitious meerelie ethnical as hallowing of water of fire of herbes of candles with infinit such toies wherevnto also theie doe ascribe the power to abolish sinne and driue awaie diuels and partlie theie are apparantlie wicked as such are that are contrarie to the word of God as is the inuocation of saintes the marchandise of masses the worshipping of Images the bearing about adoratiō of bread These and the like traditions the Papistes with fire and sworde doe vphould caring little or nothing at al for the breach of God his commaundements as euidentlie appeareth by the verie punishmentes which theie doe appoint For in the Papacie the contempt of the idolatrous Masse is more sharpelie punished than adulterie or incest A much more heinous offence is it among the Papists to eate flesh vpon à Fridaie than to kil à man vpon anie daie Wherebie it is apparent that the Papistes doe preferre their traditions before the commaundementes of God which thing is the proper note of Antichrist