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.
of righteousnes and of life from which we are fallen by sin it was needful y t he should both take vpon himselfe the curse of the law with the cause that is our sinnes being made accursed and subiect to death for our sake For so saith Paul Christe hath redeemed vs from the curse of the lawe when hee was made à curse for vs and also restore the blessing of the lawe to vs which he hath deserued for vs by his perfect obedience towarde the lawe vnder which he was made not for his owne sake but for ours And this doeth Paul meane where he saith Christ is the ende of the lawe for righteousnes vnto euerie one that beleeueth And because the resurrection of Christ is à most euident testimonie of this fulfilling the lawe Paul affirmeth howe he is risen againe for our iustification By the merite of his praiers and intercession he hath made an entrance for vs vnto the father as Paul saith vnto the Romans Who shal laie anie thing vnto the charge of Gods chosen c. It is Christ that maketh intercession for vs. Therefore when Christ is said to offer his merites to the father the general sacrifice of Christ containing thistriple merit namelie of his obedience to the law of his passion and of his praiers must be vnderstoode Otherwhile y e sacrifice of Christ is morespecialie taken for his death passion which death passiō is the only propitiatorie sacrifice The figures wherof were y e sacrifices of the Iewes by à singular forme of speech was caled propitiatorie because it was à shadow of this eternal propitiatorie sacrifice euē Iesus Christ. But because aboue where we shewed the vanitie of the Iewes who as yet do looke for the messiah we haue spoken of shadowes in this place we wil speake onlie of the sacrifice of Christe which the scripture calleth expiatorie or propitiatorie from the effect thereof which sacrifice may rightly be defined on this wise The passion of our Lord Iesus Christ the eternal Priest is the propitiatorie sacrifice wherein the eternal sonne of God made man and of the father appointed an eternal Priest by obeieng the father in suffering euen vnto the death of the crosse offered himselfe through the eternal spirite to the eternal father vppon the altar of the crosse sustaining the curse of the law truelie to the end that by this one and most perfect oblation he might satisfie the iustice of God for the offence and punishment of mākinde pacifie the iust displeasure of God and by this onelie sacrifice merit for al which from the creation of the world either haue beleeued or til the ende of the same shal beleeue euen eternal sanctification that is deliuerance from the cursse of the lawe grace benediction life and euerlasting saluation that so being cōformable to Christ theie maie praise and glorifie God for euer and euer This large definition Christe in verie fewe wordes doth comprehend Iohn 17 where he saith For their sakes sanctifie I my selfe that theie also maie be sanctified through the truth But the holie spirit in the Epistle vnto the Hebrewes doth verie copiouslie entreate of this matter and that which scatteringlie is spoken to this purpose in that Epistle I haue gathered together as it were into one bodie that at one sight as it were we maie behold this wonderful worke and after a sort esteeme the greatnes of the benefite and be thankeful to God for this infinite mercie shewed to vs in Christe Augustine saith howe in euerie sacrifice there be foure thinges to be considered namelie who is y e offere◠to whō it is offered what is offered and for whō it is offered which foure things are both expreslie distinctlie contained in this our definition For y e sonne of God made man of God the father himselfe ordained an eternal priest is y e offerer For this priest as he alone is holy righteous and hier than the heauens so could he alone offer à perfect sacrifice for euermore Because in that he was à iust man hee might lawfulie take vppon him the cause of vs al especialie seeing one man had brought the rest of the posteritie into the state of damnation with himselfe and in that hee was hier than the heauens to wit verie God hee was of power to offer such a sacrifice as was perfect and effectual for euermore againe in that he was one person al the deedes of his manhood are most pure and of an infinite price To whome doeth this priest offer Euen to God himselfe For to him alone the sacrifice was due that his iustice might be satisfied whome our first parentes and we in them offended that the sentence of condemnation for our transgressing the lawe being vtterlie abolished we might be made partakers of eternal blessednes through his merit What doeth this priest offer to God The sonne of God the eternal priest hath offered himselfe to the father vppon the altar of the crosse taking our cause that is our sinne and punishment vpon himselfe For the Epistle vnto the Hebrewes doeth witnesse that the sonne of God was made partaker of our flesh and bloode that he might haue that which he might offer And Augustine doeth saie What was more meete to bee taken of men for their oblation than the fleshe of man And what so apt for this sacrifice as mortal fleshe And what so cleane for the sinnes of the worlde as without al contagion flesh borne in the wombe out of the wombe of à virgin And what so gratefulie could be either offered or receaued as the flesh of our sacrifice the made bodie of our Prieste Furthermore seeing euerie sacrifice in the olde lawe ought first to be separated from other things of the same kinde secondlie to be applied to the altar the hande of the Priest laide there-vpon thirdlie to be offered vpon the altar fourthlie being done rightlie according to the lawe it was à sacrifice accepted of God let vs see howe these foure thinges do aggree to our sacrifice First therefore Christe this our sacrifice was segregated from other men not by nature whereby he was to be ioined to them but by puritie innocencie and excellencie wherin he surpassed al other men Secondlie he was applied to the altar being consecrated to God through his wonderful obedience For he was offered euen because he woulde Thirdlie hee was offered vppon the altar hanged on the woode of the crosse bearing vppon his owne heade our cause that is both sinne and the punishment of sinne namelie the wrath and curse of God Which thing was in olde time figured in the goate vpon whose heade Aaron hauing confessed first his owne sinnes and the sinnes of the people of Israel laide his owne sinnes and al the sinnes of the sonnes of Israel and sent him awaie by the hande of a man appointed into the wildernes The truth of
smal importance y t by a little holie water they may be washed-away I omit them in like sort who dream that by the Popes pardons by Masses sinnes be redeemed by which toies the Popes kingdome is encreased vpholden and preserued both to the great dishonor of God and the most certaine destruction of infinite soules Thirdlie of the due waying of sinne this also followeth y t no pure creature could satisfie the iustice of God make amendes for the offence and restore man to his former happinesse where-from he did fall through sin And therfore Christ was faine in the flesh to take our cause vpon him selfe and to satisfie the iustice of God And although this wrath of God as we haue shewed be infinite yet is it tempered with mercie as the Prophet Habakuk doth saie In wrath remember mercie And Theodoret It is the propertie of God by the temperature of mercie to mitigate his iustice But of this mercie we are nowe to speake CHAP. 32. 1. The great mercie of God toward miserable man 2. Where-unto it may fitlie be compared AFter the due examination both of mans miserie and of the wrath of God against wickednes the infinite mercie of God which is the foundation of our turning vnto him is to be caled into minde God is saide to be merciful not because he is subiect to perturbations and griefe of mind as man is but for that of his meere goodnes loue he helpeth mans miserie For the mercie of God issueth out of loue and loue from the likenes which man hath with God being formed according to his image and similitude This mercie of God toward man is diuerslie painted-out in the Scriptures and the force thereof is commended to vs by sundrie comparisons First it is compared to the kindnesse of à mother towarde her tender babe For so saith Isaiah Can à woman forget her childe and not haue compassion on the sonne of her wombe Though she should forget yet will not I forget thee And in the 103. Psalme it is likened to the natural kindenesse of à Father As à father it is there saide hath compassion on his children so hath the Lorde compassion on them that feare him Of this naturall affection of parentes toward their children the worde Mercie in the Hebrue tongue is deriued And therefore Zacharie saide Through the tender mercie therebie to expresse the force of the Hebrue worde and the affection of God taking pitie Secondly this mercie of God is compared by Isaiah to mountaines and valeies where he saieth The mountaines shal remoue and the hils shal fal downe but my mercie shal not depart from thee neither shal the couenant of my peace fall awaie saith the Lorde that hath compassion vpon thee Thirdlie it is likened to the largenesse of the earthe as in the Psalme The earth is ful of the goodnes of the Lord. Fourthlie it is likened to the hie heauens in the 103. Psalme As hie as the heauen is aboue the earth so great is his mercie toward them that feare him Fiftlie it is compared to the ornament of à Kings throne In mercie shal the throne be prepared and he shal sit vpon it in stedfastnesse Sixtlie it is compared to à cloude of raine in the time of drought Eccles. 35. Oh how faire à thing is the mercie of God in the time of anguish and trouble It is like à cloude of raine that commeth in the time of drought Seuenthlie it is compared to à buckler or weapon of warre Psalme 103. Who redeemeth thy life from the graue and crowneth thee with mercie and compassions that is compasseth on all sides And Psalme 5. Thou with fauour wilt compasse him as with a shielde Eightly it is preferred before life it selfe than the which nothing is deemed better or sweeter Psal. 63. Thy louing kindnesse is better than life Ninthlie it is preferred aboue all other workes of God Psalme 145. The Lord is good to all and his mercies are ouer all his workes Last of all it is compared euen to the maiestie of God himselfe For so saith Ecclesiasticus As his greatnes is so is his mercie As if he should say In God there is souereign maiestie linked with souereigne mercie by the one whereof he hath power to do what he list by the other he hath will to preserue his chosen And although God by manie argumentes commendeth his mercie vnto vs yet the chiefest is that he gaue his sonne Iohn 3. God so loued the world that he hath giuen his onely begotten sonne that who so euer beleeueth in him should not perish but haue euerlasting life Rom. 5. God setteth-out his loue toward vs seeing that while we were yet sinners That is not conuerted vnto God Christe died for vs. Rom. 8. God spared not his owne Sonne but gaue him for vs al. To be briefe No creature is able sufficiently to commend this mercie of God flowing out of entire goodnes and loue The wisedome of the world is not touched with mercy toward the transgressors but toward the vnfortunate and such as do seeme vniustly to be afflicted For so saith Cicero They are to be pitied who are in miserie for fortune not for their offences But the wisedome of God doth helpe transgressors and the greatest sinners if so be they repent For grace proceeding from mercie aboundeth ouer sinne And Augustine doth say Greater is God his mercie than the miserie of all sinners So that Dauid not without cause doeth adhorte vs to praise God for this his infinie mercie Al nations saith he Praise ye the Lorde all yee people praise him For his louing kindnes is great towarde vs and the trueth of the Lorde endureth for euer But here some maie well obiect and saie the mercie of God in deede is great but for al that it hath an impossible condition annexed For so saith the Lord himselfe who cannot lie I will shewe mercy vnto thousandes to them that loue me and keepe my commandements This promise of God without Christe is plainlie to none effect because a condition of impossibilitie is added therevnto For no man by his owne strength can fulfil the commandements of God notwithstanding in Christe it is possible and effectual vnto a thousand generations of Christ that is to al who are borne the sonnes of God in Christ. For as he is the ende of the lawe for righteousnesse vnto euerie one tha◠beleeueth so al the promises of God in him are yea and Amen as Paule saith Hitherto belongeth that in Exodus The Lord the Lord God is mercifull and gratious and aboundant in goodnes and trueth who reserueth mercie for thousandes forgiuing iniquitie transgression sinne Neither maie it be douted y t God when he made this promise did signifie howe both Christe should be the fulfiller of the lawe and that al which desire the mercie promised must runne
vnto Christ that as they should finde the lawe fulfilled in him so they should be made partakers of the promised mercie And therefore this promise of mercie hath one conditiō fro the law without Christ to wit touching y e fulfilling of y e law another in Christ name lie of faith wherbie the end of the law which is righteousnes is obteined So that as manie as beleue haue righteousnes which is as much as y e law requireth Wherof the promise of mercie is ratified and confirmed to them and this is that couenant whereof the 25. Psalme doth speake Al the pathes of the Lorde are mercie and truth vnto such as kepe his couenant and his testimonies that is as another Psalme doth expound it Mercie shal compasse him that trusteth in the Lord. The mercie then of GOD is moderated according vnto the rule of iustice when it is exhibited to such as repent For this iustice of God is à perpetual rule that as he wil condemne such as be rebellious without al pitie and mercie so he wil of his infinite mercie saue as manie as turne vnto the Lord. This rule of God his iustice is to be thought vpon when we reade in the Psalmes that Dauid praied God that he would heare him for his righteousnes ◠For three thinges together came into his minde namelie the promise of mercie the free pardon of his sinnes and the price wherebie the iustice of God is satisfied namelie by the sacrifice of his Sonne for he is vniust that hauing receiued à raunsome wil not set free the captiue and by the merite of Christ wherebie we are iustified before God being conuerted vnto him through faith Whence it is that if he should not heare them which repent and forgiue their offences he should be vniust as one that dealeth against the rule of his own iustice that denieth his promise that would accept no ransome nor regarde the righteousnes of his sonne wherebie he did merite fauour for vs. So that Dauid after his adulterie murder and betraieng the hoste of God did craue mercie and remission of his sinnes through faith and among other reasons brought this in for one That thou maiest be iust when thou speakest that is that men maie confesse thee iust for keeping thy wordes whereby thou promisedst pardon to as many as repent CHAP. 33. 1. Of Christe his wonderful obedience to his Father for our saluation 2. The fruite thereof NExt vnto the mercie of God we are to consider the wonderfull obedience of Christ which would vouchsafe to take our cause vpon himselfe and feele the wrath of God to deliuer vs from eternall death Of this obedience Paule vnto the Philippians on this wise Who being in the forme of God thought it no roberie to be equal with God but he made himselfe of no reputation and tooke on him-selfe the form of à seruant was made like vnto men was found in shape as à man He humbled him selfe became obedient vnto the death euen the death of the crosse Here Paul entreateth of the vnspeakeable obedience of the sonne of God and because equals cannot properly be said to obey one another but inferiors their betters Paule sheweth howe the sonne beeing of one essence and power with the Father did humble him selfe taking to himselfe the nature of man wherein he became obedient to the Father euen vnto the death of the crosse And in the 10. Chapter of the Epistle vnto the Hebrues out of the 40. Psalme Because it is vnpossible that the bloud of Buls and Goates should take away sinnes Wherefore when he commeth into the world he saith Sacrifice and offering thou wouldest not but à bodie thou hast ordeined me In burnt offeringes and sinne offeringes thou hast had no pleasure Then I saide Loe I come In the beginning of the Booke it is written of me that I should do thy will O God Isaiah 53. He was offered euen because he would But with this obedience how agreeth that prayer thrice repeated in the garden O my Father if it be possible let this cup passe fro me neuerthelesse not as I wil but as thou wilt This praier seemeth to import that the wil of the sonne differed yea and was contrarie also to the Fathers wil. For the Fathers wil was that he should drinke of the cup which he had prepared And the sonne desireth that the same cup if it were possible might passeawaie This obiection is aunswered by the wordes of our Lord afterward in the same Chapter vttered The spirit in deed is willing but the flesh is weake So that what he would not through y e weaknesse of the flesh the which naturalie without offence dreadeth death the same he wold through the willingnesse of the spirite wherbie he was obedient to the Father And thus doth Cyril also distinguish the same when he saith That the passion of the Crosse was not voluntarie to Christ and againe was voluntarie for the fathers wil and for our saluation you maie easilie perceiue by this praier O my Father if it be possible let this cup passe from me For as the word of God is God and naturalie the verie life no man wil saie that anie waie he feared death but beeing made flesh he permitteth fleshe to suffer that which belongeth to flesh and therefore as verie man he dreadeth death standing at the dores Here an other question doth arise what obtained Christ by his praieng The Epistle vnto the Hebrewes maketh answere He was hearde in that which he feared for the paines of death being remoued awaie he ouercame those conflictes The fruite of this wonderful obedience of the sonne of God is our iustificatton and saluation As by one mans disobedience saith Paul manie were made sinners so by the obedience of one shal manie be made righteous The Apostle highlie extolling this obedience doth saie Christ when we were yet of no strength at his time died for the vngodlie Doubtlesse one wil scarse die for a righteous man but yet for a good man it maie be that one dare die But no tongue can vtter nor minde conceaue howe greate the obedience of the sonne of God was who deriued the wrath of God vpon himselfe and put himselfe into our place to suffer the paines due vnto vs for our saluation Christ hath redeemed vs from the cursse of the lawe when he was made a cursse for vs. Againe He hath made him to be sinne for vs which knew no sinne that we should be made the righteousnes of God in him CHAP. 34. 1. The greeuousnes of the paines which Christ endured for our sakes 2. What theie signified WIth this obedience would be considered both the greeuousnes of the pain which the sonne of God endured for our sakes both in minde and in bodie and also the reproche against his person The griefe of minde Christe doth testifie when he
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
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
either vnto the vnregenerate or vnto the regenerate If it be applied vnto the vnregenerate which are without Christ by the principle which we haue set downe it must needes folow that it is neither ratified nor performable wherefore it is referred vnto the first order of testimonies For it proponeth the iudgement of the lawe concerning the rewardes of good workes But forsomuch as an impossible condition namely if a man do my commaundements he shal liue in them is annexed it cannot be but that the vnregenerate are subiect vnto this damnatorie sentence of y e law Curssed is euery man that continueth not in al things which be written in the booke of the law to do them But if such a promise be referred vnto the regenerate in Christ the promise is firme and perfourmed in whom al promises are yea and Amen But moe thinges in order be to be noted in this place Firste how in the regenerate the rigor of the lawe is taken away which rigor consisteth in three thinges that is to say that none obedience liketh God vnlesse it be perfect that life is not promised but to them which fulfil the lawe that the cursse is denounced to al which offend yea in the least thing Secondly we are to thinke that a man nowe beleeuing pleaseth God as beloued in the beloued and as an heire of eternal life for Christ his righteousnes imputed to him which is the waie of life and saluation according to these wordes of Paul Christ is the end of the lawe for righteousnesse to euerie one that beleeueth Thirdlie it is to be considered that of the beleeuing man whom for Christ his sake he accepteth God requireth obedience and that as à moste louing father he promiseth à rewarde to him not of det for anie goodnes or price of the work but of meere grace through fatherlie kindenes wherbie he imbraceth the beleeuing man in Christ Iesus Fourthlie we must haue in minde that workes so done through faith be testimonies of religion euen as proper effectes be vndoubted arguments of the cause from which theie proceede And therefore is the Lorde saide to rewarde euerie one according to his workes as when Paul saith God wil rewarde euerie man according to his workes which workes be tokens of faith and most vndoubted arguments of the feare of God Of these workes mention shalbe made at the last daie that al creatures maie acknowledg the iustice of God in iudging But if à special promise be made in à certaine thing as when Tobiah doth saie Almes doth deliuer from death doth purge al sin and maketh men to finde life and Daniel Breake off thine iniquities by mercie towarde the poore for that shalbe à salue for thine error this rule which dependeth vpon the principle which we haue aboue set-downe is to be remembred Touching à particular fact we must iudge according to the qualitie either of the deede or of the person that doth it If we iudge by the qualitie of the deede it is moste true that no deedes of man be theie manie or fewe can satisfie the lawe of God as aboue in the firste order of testimonies we haue declared and therefore he cannot merit either righteousnes or life But if according to the qualitie of the person we doe iudge the iudgemeÌ„t wil be diuers as the persons be For the person that worketh either hath faith or he hath not If the person which worketh hath faith his worke done according to the lawe doth please and is imputed to him for righteousnes that is it is thought to be righteous for so much as it pleaseth God in respect of the person But if the person that worketh hath no faith it is impossible that the worke should please while this rule shal holde whatsoeuer is not done of faith is sinne And therefore diligentlie it would be considered what good workes be of themselues and of what account in respect of the workers Of themselues theie are of no valure neither doe theie merit anie whit because theie are not the fulfilling of the lawe Before the righteousnes of faith theie are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen y e vilest doung as Paul speaketh and abominable but after that righteousnes is coÌ„firmed theie are to be estemed not according to their owne desert but according to the goodnes of God which accepteth them for the persons sake y t pleaseth him in which respect these are imputed vnto righteousnes that is are taken for good workes as it is written of the zeale of Phinees which thrust throw the fornicators theie merit reward as Paul saith both in this life aâ—d in the world to come Now returne we vnto the saying of Tobias touching which I do saie first y t in the old traÌ„slation which à little before I cited the words be verie corruptlie red For according to the Greek theie should be thus red Almes or liberalitie doth deliuer froÌ„ death and doth purge al sin Those which exercise almes righteousnes shalbe filled with life This senteÌ„ce caÌ„not be applied to the Pharisee or to anie man y t is not regenerat For as the almes here coÌ„mended is à particular work so in the vnregenerat it is manie waies polluted So that it is to be referred vnto y e regenerat But theie haue remissioÌ„ of sins frely for Christ his sake by whose bloud theie are cleÌ„sed froÌ„ al iniquitie But the last particle in y e saying of Tobias namlie Theie shalbe filled with life that is theie shal enioie à long life doth shew how Tobias speaketh not of purging of sin before God but in this life only before meÌ„ who coÌ„mend those for good righteous men which are merciful liberal toward y e needy The like iudgement is to be giueÌ„ touching y e place of Daniel which in y e hebrue is thus red Redeeme thy sins by righteousnes thy iniquities by mercie towarde the poore lo so thie peace y t is prosperitie felicitie in thie kingdome shalbe lengthened prolonged Here Daniel of necessitie must meane y e fruites of repentaÌ„ce which are most vndouted argumeÌ„ts of faith of the feare of God merit the mitigatioÌ„ of punishments à prosperous successe of affaires both priuate and publike which thing Daniel doth signifie in these wordes Lo so shal thie peace be lengthned proloÌ„ged To be short al y e senteÌ„ces whersoeuer they be redin y e holy scripture coÌ„cerning good works are to be vnderstood according to their circuÌ„stances and as the matter doth require are to be applied to these foure orders of testimonies But theie which confound these orders theie peruert y e scripture and trample vpon y e blood of the son of God with their feete wheÌ„ they indeuor to ascribe that to works which belongeth properlie to y e son of God our mediator Iesus Christ to whome with the father and the holie ghost be honor praise and glorie now
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