reconciled Rom. 5. Who hath destroyed death and brought lyfe to light 1. Tim. 1. Who by death hath destroyed him which had the power of death that is the Deuill And hath deliuered them which liued vnder feare of death all their lyfe in bondage Heb. 2. By whose obedience we are made iust By whose righteousnes we are iustified to lyfe Rom. 5. By whose curse we are made blessed and deliuered from the maladiction of the Law Galla. 3. with many other such like c. Wherefore whosoeuer studieth to be accepted with God and to be founde righteous in his sight let him learne diligently by the doctrine of Sainct Paule to make a difference a seperation as farre as from heauen to the earth betweene these two that is betweene the righteousnes of workes and righteousnes of Fayth And in any case beware he bring no other meanes for his iustification or remission of his sinnes but onely Fayth apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by Fayth And as the mortell body without bodely sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but onely by Fayth in the body and blood of Christ whereby to be saued With this Fayth the idolatrous Gentiles apprehended Iesus Christ and receiued thereby righteousnes Cornelius the first baptised Roman so soone as he heard Peter preach Christ receaued straight way the holy Ghost Peter him selfe confessed and for his confession had the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole householde Luk. 19. What a sinner was Marie which had no lesse in her then seauen Deuils and yet because she set her hart and affection vpon that person many sinnes were forgeuen her Luk. 7. The righthand Thiefe how farre was he from all workes of the Law And yet by Fayth entred he iustefied into Paradice the same day with Christ. Luk. 23. In lyke maner although the poore Publican came to the Church with lesse holinesse after the Law yet went he home to his house more iustified then the Pharise with all his workes and all by reason of Fayth Luk. 18. The parable of the Prodigall Sonne which was lost yet reuiued agayne Also of the lost Groate and of the lost Sheepe which went astray and was founde againe What do these declare but that which is lost by the Law to be recouered by Fayth and Grace And how oft do we reade in the Gospel Thy Fayth hath saued thec c Iesus seeing their beliefe c. He that beleeueth in mee I will rayse him vp in the last day c. Beleeue also in mee c. He that beleeueth in mee hath euerlasting lyfe c. Without me ye can do nothing c. He that is in me c. He that loueth me c. He that heareth me c. He that abydeth in me c. He that receaueth me c. Vnlesse ye eate my flesh drinke my blood c. That they may receaue remission of their sinnes by their fayth in me c. Act. 26. To him all the Prophets giue witnes that whosoeuer beleeueth in him should haue remission of sinnes in his name c. Act. 10. He that beleeueth and is baptised Math. vlt. He that beleeueth in mee shall do the workes that I doe and greater then these c. And likewise in the writinges of S. Paule how often do we heare the name of Christ almost in euery third or fourth line where he still repeateth In Christo Iesu per Christum Iesum per Iesum Christum dominū nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius In nomine Domini nostri Iesu Christi c. Beleeue sayth S. Paule to the Iaylor in the Lord Iesus and thou shalt be saued and thy whole house c. Act. 16. Thus then thou seest as the Passion of Christ is only the efficient or personall cause immediate of our saluation so is Fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auayleable For as the Passion of Christ serueth to none but such as do beleeue so neither doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustifie vnlesse it be directed to the body of Christ crucified as to his obiect of whom it receaueth all his vertue And therefore these two must alwayes ioyntly concurre togeather Fayth and Christ Iesus crucified As for example When the Children of Israel were bid of Moses to looke vp to the Brasen Serpent neither coulde the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the sayd Serpent as the onely obiect set vp to the same purpose for them to beholde So our Fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this Fayth is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom. 10. Besides this what action or qualitie soeuer is in man either Hope Charitie or any other kinde of Fayth and beleeuing be it neuer so true except it apprehende this obiect which is the body of Christ the Sonne of God it serueth not to iustification And that is the cause why we adde this particle onely to Fayth and say That Fayth onely in Christ iustifyeth vs to exclude all other actions qualities gyftes or workes of man from the cause of iustifying forsomuch as there is no other knowledge nor gyft geuen of God to man be it neuer so excellent that can stande before the iudgement of God to iustifycation or whereunto any promyse of saluation is annexed but onely this Fayth looking vp to the brasen Serpent that is to the body of Christ Iesus for vs crucifyed As for example When the Turke sayth That he beleeueth in one lyuing God that made heauen earth his beliefe therein is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iew sayth That he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent mercifull iust and true of promyse and that he hath elected the seede of Abraham True it is that he beleeueth and yet
A Man is iustefied by Fayth onely Abraham beleeued in God and it was imputed vnto him for righteousnes Rom. 4. We suppose therfore that a man is iustefied by Fayth without the deedes of the Law Rom. 3. Galla. 2. He that worketh not but beleeueth on him that iustefieth the wicked his Fayth is counted to him for righteousnes Rom. 4. The iust man lyueth by his Fayth Aba 2. Rom. 1. We wot that a man is not iustefied by the deedes of the Law but by the fayth of Iesus Christ and we beleeue in Iesus Christ that we may be iustefied by the Fayth of Christ and not by the deedes of the Law Gall. 2. What is the Fayth of Christ The Fayth of Christ is to beleeue in him that is to beleeue his worde and beleeue that he will helpe thee in all thy neede and delyuet thee from sinne and all euyll Thou wilt aske me What worde I answere thee The Gospell which is He that beleeueth in Christ shalbe saued Mark 16. He that beleeueth the Sonne hath euerlasting lyfe Iohn 3. Verely I say vnto you He that beleeueth in me hath euerlasting lyfe Iohn 6. This I write vnto you that you beleeue on the Sonne of God that ye may know how that ye haue eternall lyfe 1. Iohn 5. Thomas because thou hast seene mee therefore hast thou beleeued happie are they which haue not seene and yet haue beleeued in mee Iohn 20. All the Prophets to him beare witnes that who soeuer beleeueth in him shall haue remission of their sinnes Act. 10. What must I doe that I may be saued The Apostles answered Beleeue in the Lord Iesus Christ and thou shalt be saued Act. 16. If thou knowledge with thy mouth that Iesus is the Lord and beleeuest with thine hart that God raysed him from death thou shalt be â—aâ—e Rom. 10. He that beleeueth not in Christ shalbe condemned Mark 16. He that beleeueth not the Sonne shall neuer see lyfe but the ire of God by deth vpon him Iohn 3. The holy Ghost shall reproue the worlde of sinne because they beleeue not in mee Iohn 16. They that beleeue Iesus Christ are the sonnes of God Ye are all the Sonnes of God because ye beleeue in Iesus Christ. 1. Iohn 3. He that beleeueth that Christ is the Sonne of God is safe Iohn 1. Peter sayd Thou art Christ the Sonne of the lyuing God Iesus answered and sayd vnto him Happy art thou Symon the sonne of Ionas for flesh and blood haue not opened to thee that but my Father that is in heauen Math. 16. We haue beleeued and know that thou art Christ the Sonne of the lyuing God I beleeue that thou art Christ the Sonne of God which should come into the worlde Iohn 11. These thinges are written that ye might beleeue that Iesus is Christ the Sonne of God and that in beleeuing ye might haue lyfe Iohn 20. I beleeue that Iesus is the Sonne of God Act. 8. The sixtenth Proposition proposition 16 He that beleeueth the Gospell beleeueth God Argument Da He that beleeueth Gods word beleeueth God ri The Gospel is Gods worde i. Ergo he that beleeueth the Gospel beleeueth God To beleeue the Gospel is this That Christ is the Sauiour of the worlde Iohn 4. Christ is our Sauiour Luk. 2. Christ bought vs with his blood Heb. 13. 1. Pet. 1. Apo. 5 Christ washed vs with his blood Apoc. 1. Christ offered him selfe for vs. Heb. 9. Christ bore our sinnes on his backe 1. Pet. 2. The seuententh Proposition proposition 17 He that beleeueth not the Gospell beleeueth not God Argument Fe He that beleeueth not Gods worde beleeueth not God him selfe ri The Gospel is Gods worde o. Ergo He that beleeueth not the Gospel beleeueth not God him selfe and consequenly he that beleeueth not those thinges aboue written and such lyke beleeueth not God The eighttenth Proposition proposition 18 He that beleeueth the Gospel shalbe safe Go yee into all the worlde and preach the Gospel vnto euery creature He that beleeueth and is baptised shalbe saued but he that beleeueth not shalbe condemned Mark 16. A comparison betweene Fayth and Incredulitie FAyth is the roote of all good Incredulitie is the roote of all euyll Fayth maketh God and man friendes Incredulitie maketh them foes Fayth bryngeth God and man togeather Incredulitie sundereth them All that Fayth doth pleaseth God All that Incredulitie doth displeaseth God Fayth only maketh a man good and righteous Incredulitie only maketh him vniust and euyll Fayth maketh a man a member of Christ. Incredulitie maketh him a member of the Diuell Fayth maketh a man the inheritour of heauen Incredulitie maketh him inheritour of hell Fayth maketh a man the seruant of God Incredulitie maketh him the seruant of the Diuell Fayth sheweth vs God to be a sweete Father Incredulitie sheweth him a tirrible Iudge Fayth holdeth styffe by the worde of God Incredulitie wauereth here and there Fayth counteth and holdeth God to be true Incredulitie holdeth him false and a lyer Fayth knoweth God Incredulitie knoweth him not Fayth loueth both God and his neighbour Incredulitie loueth neither of them Fayth onely saueth vs. Incredulitie only condemneth vs. Fayth extolleth God and his deedes Incredulitie extolleth her selfe and her owne deedes Of Hope HOpe is a trustie looking after the thing that is promised to come As we hope after the euerlasting ioy which Christ hath promised vnto all that beleeue in him We should put our hope and trust in God alonely and in no other thing It is good to trust in God and not in man Psal. 118. He that trusteth in his owne hart is a foole Pro. 28. It is good to trust in God and not in Princes Psal. 118. They shalbe lyke vnto the Images which they make and all that trust in them Psal. 115. He that trusteth in his owne thoughtes doth vngodly Pro. 12. Cursed be he that trusteth in man Ier. 17. Bid the rich men of this worlde that they trust not in their vnstable riches but that they trust in the lyuing God 1. Tim. 6. It is hard for them that trust in money to enter into the kingdome of heauen Luk. 18. Moreouer we should trust in him onely that may helpe vs God onely may helpe vs therefore we should trust in him only Well are they that trust in God and woe to them that trust not in him Psal. 2. Ier. 17. Well is that man that trusteth in God for God shalbe his trust Psal. 14. Eccle. 34. He that trusteth in him shall vnderstande the veritie Sap. 3. They shall all reioyce that trust in thee They shall euer be glad and thou wilt defend them Psal. 5. Of Charitie CHaritie is the loue of thy neighbour The rule of Charitie is this Do as thou wouldest be done to For Christ holdeth all alike the rich the poore the
by our example to prayse God to imbrace the same Religion and to do the like For requisite it is that as God hath beene so mercifull vnto vs and gracious in eternall gyftes we should be mercifull likewyse to other in temporall commodities And seeing it hath pleased him of his fatherly goodnes of our partes so little deserued to call vs to so high a vocation to giue the blood of his Sonne for vs to forgiue vs al our sinnes to delyuer vs from this present wicked worlde to make vs citizens of heauen yea his children more then seruants â—ytle then can we doe and well may he thinke those benefices yll bestowed if we forgiue not our neighbours and shew some thing agayne worthy that holy callyng wherewith he hath called vs in mortifying our fleshly lustes here and studying after heauenly thinges And finally if we being prouoked with such loue and kindnes render not againe some loue for loue some kindnes for kindnes seeking how to walke in seruing him so much as we may in holinesse and righteousnesse all the dayes of our lyfe And though our obedience shall alwayes be imperfect do the best we can yet reason would that some obedience we should shew as louing children to such a louing father And this is the cause why Sainct Paule is so vehement and vrgent to call vpon good workes not that workes should iustifie but that we being iustified so mercifully and tenderly through his grace should not abuse his grace in vayne but endeuour our selues to our vtmost to render our seruice agayne to him in such conuersation of lyfe as may most make to his glory and profite of our neighboure And though the wordes of our Sauiour seeme in some places to attribute to our obedience charitie here in earth great rewardes in heauen That is of his owne free grace goodnes so to impute small matters for great desartes And not for vs to clayme any meede thereby or thanke at his hand as by any worthynes of our doinges no more then the Seruant when he commeth from the Plough and seruing the Cattle in the stelde serueth first his Maister at home and wayteth vpon his table the Maister is not bound sayth Christ to thanke his Seruant therefore and did him sit downe So you sayth he when you haue done that is commaunded you say ye are vnprofitable Seruantes ye haue done but what your bounden duetie was to doe Luk. 17. Agayne here also is to be vnderstoode that where such rewardes be ascribed vnto mens deedes it is not for the worthynes of the deede it selfe but for the Fayth of the doer which Fayth maketh the worke to be good in Gods sight For els yf an Infidel should do the same worke that the Christian doth it were nothing but meere sinne before God In that therefore the Christian mans worke is accepted be it neuer so small as to giue a cup of colde water the same is onely for his Faythes sake that doth it and not for the worke which is done Whereby againe we may learne how Fayth onely doth iustifie a man that three maner of wayes First it iustifieth the person in making him accepted and the childe of God by regeneration before he begin to do any good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenes for the same Thirdly it iustifieth the good deedes and workes of man not onely in brynging foorth good fruites but also in making the same workes to be good and acceptable in the sight of God 〈◊〉 which otherwise were impure and execrable in his syght The office therefore of Fayth and Workes is dyuers and must not be confounded Fayth fyrst goeth before and regenerateth a man to God and iustifyeth him in the sight of God both in couering his sinne and in making his good deedes acceptable to God clyming vp to heauen and there wrastling and pleading Christes merites with God and his iudgement for righteousnes for saluation and for euerlasting life Workes and Charitie folow Fayth and are exercised here vpon earth and gloriech onely before man but not before God in shewing foâ—rth obedience both to God and man Further then this our good workes do not reach nor haue any thing to doe in the iudgement of God touching saluation I speake of our good workes as S. Paule speaketh Rom. 7. as they be ours and imperfect for els if our workes could be perfect according to the perfection of the Law as Christ wrought them in the perfection of his flesh then should we obtayne saluation by them according as it is sayd Qui feceret ea viuet in eis But now seeing the imbecâ—â—itie of our flesh can not attayne thereto it foloweth thereof that all glory of iustifying is taken from our workes and transferred onely to Fayth Certayne Principles or generall Verities and infallible Rules of the Scripture grounded vpon the trueth of Gods worde in the argument of iustification The fyrst Principle AS sinne and death came originally by the disobedience of one to all men of his generation by nature So righteousnes and life came originally by the obedience of one to all men regenerated of him by Fayth and Baptisme Rom. 5. The seconde Principle The Promise of God was freely geuen to our first Parentes without their deseruing That the Seede of the woman should breake the Serpents head Gen. 3. The thirde Principle Promyse was geuen freely to Abraham before he deserued any thing That in his Seede all nations should be blessed Gen. 12. The fourth Principle To the worde of God neither must we add nor take from it Deut. 4. The fyft Principle He that doth the workes of the Law shall liue therein Leuit. 18. Galla. 3. The sixt Principle Accursed is he which abideth not in euery thing that is written in the booke of the Law Deut. 27. Galla. 3. The seuenth Principle God onely is to be worshypped Deut. 6. Luk. 4. The eight Principle All our righteousnes is lyke a defyled cloth of a woman Esa. 64. The ninth Principle In all my holy Hill they shall not kill nor slay sayth the Lord. Esa. 11. 65. The tenth Principle God loueth mercie and obedience more then sacrifice Ose. 6. 1. King 15. The eleuenth Principle The Law worketh anger Condempneth and openeth sinne Rom. 3. The twelfth Principle The ende of the Law is Christ to righteousnes to euery one that beleeueth Rom. 10. The thirteenth Principle Whosoeuer beleeueth and is baptised shalbe saued Math. vlt. The foureteenth Principle A man is iustifyed by Fayth without workes freely by grace not of our selues Galla. 2. Ephe. 2. The fyfteenth Principle There is no remission of sinnes without blood Heb. 9. The sixteenth Principle Whatsoeuer is not of Fayth is sinne Rom. 14. Without Fayth it is impossible to please God Heb. 11. The seuenteenth Principle One mediatoure betweene God and
man Christ Iesus 1. Tim. 2. And he is the propiciation for our sinnes 1. Iohn 2. The eighteenth Principle Whosoeuer seeketh in the Law to be iustified is fallen from grace Galla. 5. The nineteenth Principle In Christ be all the Promyses of God Est and Amen 2. Cor. 1. The twentieth Principle Let euery soule be subiect to the superiour powers geuing to Cesar that which is Cesars and to God that which is Gods Rom. 13. O Lord increase our Fayth FINIS A briefe repetition of the times of the seuerall deathes of Christ our Sauiour and of his holy Apostles and the maner thereof so neare as may be gathered IN the reigne of Tiberius the Lord Iesus the Sonne of God our onely Sauiour in the. xxxiiii yeere of his age which was the xviii yeere of this Emperours reigne by the mallice of the Iewes he su 〈…〉 ered his blessed death and passion for the conquering of sinne death and Satan the prince of this worlde and rose agayne the thirde day After whose blessed passion resurrection and ascention Tiberius hauing receaued letters from Pontâ—â—s P 〈…〉 e of the doings of Christ of his myracles resurrection and ascention into heauen and how he was receaued of many as God was him selfe also moued with beliefe of the same did conferre therof with the whole Seuate of Rome to haue Christ adored as God But they not agreeing therevnto refused him because sayd they that contrary to the law of the Rom 〈…〉 nâ— he was consecrated for God before the Senate of Rome had so decreed and appoynted him Mathew the Apostle and Euangelist MAthew otherwyse named Leui was first a Publicane or Custome gatherer and was made or chosen by Christ to be an Appostle wrote his Gospel to the Iewes in the Hebrew tongue who we reade was stayne with a Speare Marke the Euangelist and Peters disciple MArke the Euangelist and first Byshoppe of Allexandria preached the Gospel in Egypt and there drawen with ropes vnto the fyre was burned and after buried in a place called Bucolus vnder the reigne of Traianns the Emperour But some recorde that he dyed at Allexandria in the. viii yeere of the reigne of Nero. Luke the Euangelist and Pauls disciple LVke the Euangelist was sometime a Phisitian of Antiochia and was Paules disciple and fellow in all his trauels He lyued foure score and foure yeeres and then dyed and was buried at Constantinople Iohn the Apostle and Euangelist IOhn the Apostle and Euangelist whom the Lord loued the sonne of Zebedeus and brother of Iames was exiled by Domitianus into Pathmos of whom diuers and sundry memorable actes be reported in sundry Chronicles As fyrst how he was put into a vessell of boyling Oyle and that he turned certayne peeces of Wood into Golde and Stones by the Sea syde into Margarets to satisfie the desire of two whom he had before perswaded to renounce their riches and after they repenting that for worldly treasure they had lost heauen for their sakes againe he changed the same into their former substaunce Also how he raysed vp a Wydow and a young man from death to lyfe How he dranke poyson and it hurt him not Raysing also two to lyfe that were dead by drinking the same before These and such other myracles are written of him He dyed threescore yeeres after Christ and was buried neare to the citie of Ephesus Peter the Apostle PEter the Apostle the brother of Andrew about the yeere of our Lord. 44. came to Rome to withstande Symon Magus and there continued the space of 25. yeeres vntill the last yeere of Nero which was the. 14. yeere of his reigne of whom he was crucified his head being downe and his feete vpward him selfe so requiring because sayd he he was vnworthy to be crucified after the same forme and maner as the Lord was And it is further recorded of him That Symon Magus being then a great man with Nero and his president and keeper of his lyfe was required vpon a time to be present at the raysing vp of a certayne Noble young man in Rome of Neros kinred lately departed whereas Peter also was desired to come to the reuiuing of the sayd Personage but when Magus in the presence of Peter coulde not doe it then Peter calling vpon the name of the Lord Iesus did rayse him vp and restored him to his mother whereby the estimation of Symon Magus began greatly to decay and to be detested in Rome Not long after the sayd Magus threatned the Romans that he would leaue the Citie and in their sight flie away from them into heauen So the day being appoynted Magus taking his Winges in the mount Capâ—tolâ—nus began to flie into the ayre but Peter by the power of the Lord Iesus brought him downe with his winges headlong to the ground by the which fall his legges and ioyntes were broken and he thervpon dyed Then Nero sorrowing for the death of him sought matter against Peter to put him to death which when the people perceiued they intreated Peter that he woulde flie the Citie Peter through their importunitie at length perswaded prepared him selfe to auoyde But comming to the gate he saw the Lord Christ come to meete him to whom worshipping sayd Lord Whyther dost thou goe To whom he answered and sayd I come agayne to be crucified By this Peter perceiuing his suffering to be vnderstanded returned backe into the Citie agayne and so was he crucified in maner as is before declared Moreouer it is recorded of Peters wyfe That Peter seeing his wyfe going to her martirdome as he was yet hanging vpon the Crosse was greatly ioyous and glad thereof who crying to her with a loude voyce and calling her by her name bade her remember the Lord Iesus Paule the Apostle PAule the Apostle which before was called Saule after his great trauell and vnspeakable labours in promoting the Gospel of Christ suffered also persecution vnder Nero and was beheaded Of whom it is written that sentence of death being pronounced agaynst him Nero sent two of his Esquters â—erega and Parthenius to being him worde of his death This done the Souldiers came and led him out of the Citie to the place of execution where he after his prayers made gaue his necke to the sworde Iames the Apostle IAmes the Apostle of Christ and brother of Iohn in the time of Herode was beheaded Of this Apostle it is written in storie of him that when he was brought to the tribunall seate he that brought him and was the cause of all his trouble seeing him to be condemned that he should suffer death as he went to the execution he being moued therewith in hart and conscience confessed him selfe also of his owne accorde to be a Christian and so were they both led foorth togeather where in the way he desired of Iames to forgiue him that he had done After that Iames had a lytle pawsed with him vpon the matter turning to him
do euer include in them a secret exception of earnest repentance and fayth in Christes precious blood For els Peter denied and yet repented Many Publicans and sinners were vnkind vnmerciful and hard harted to their fellow seruantes and yet many of them repented by fayth were saued c. The grace of Christ Iesus worke in vs earnest repentance and fayth in him vnfaigned Amen Briefly to know when the Law speaketh and when the Gospel speaketh and to discerne the voyce of the one from the voyce of the other this may serue for a note that when there is any mortall worke commanded to be done either for eschewing of punishment or vpon promise of any rewarde temporall or eternall eyther els when any promise is made with condition of any worke commaunded in the Law there is to be vnderstanded the voyce of the Law Contrarily where the promise of lyfe and saluation is offered vnto vs freely without all our merites and simply without any condition annexed of any Law either naturall ceremonial or morall all these places whether they be reade in the olde Testament or in the new are to be referred to the voyce doctrine of the Gospel And this promise of God freely made to vs by the merites of Iesus Christ so long before prophecied to vs in the olde Testament and afterwardes exhibited in the new Testament and now requiring nothing but our fayth in the sonne of God is called properly the voyce of the Gospel and disscreth from the voyce of the Law in this that it hath no condition adioyned of our meriting but only respecteth the merites of Christ the sonne of God By whose fayth only we are promised of God to be saued iustified according as we reade Rom. 3. The righteousnes of God commeth by Fayth of Iesus Christ in all and vpon all that do beleeue c. The seconde Caution or danger to be auoyded is that we now knowing how to discerne rightly betweene the Law the Gospel and hauing intelligence not to mistake the one from the other we must take heede againe that we breake not the order betweene these two taking applying the Law where the Gospel is to be applyed either to our selues or towardes others For albeit the Law and the Gospel many times are to be ioyned togeather in order of doctrine yet case may fal some times that the Law must be utterly sequestred from the Gospel as when any person or persons do feele them selues with the maiestie of the Law and iudgement of God so terrified and oppressed and with the burden of their sinnes ouerwayed and throwen downe into vtter discomfort and almost euen to the pit of hell as it happeneth many times to soft timerous consciences euen to Gods good seruants when such mortified harres do heare either in preaching or in reading any such example or place of the Scripture which pertayneth to the law let them thinke the same nothing to belong to them no more then a mourning weede belongeth to a mariage feast And therfore remouing vtterly out of their mindes all cogitation of the Law of feare of iudgemeut and condemnation let them onely set before their eyes the Gospel the sweete comfort of Gods promises free forgiuenes of sinnes in Christ grace redemption liberty reioycing Psalmes thankes singing and a paradice of spiritual iocunditie nothing els thinking thus with them selues that the law hath done his office in them already now must needes geue rome to Christ the sonne of God who is the Lord maister the fulfiller also the finisher of the law for the ende of the law is Christ. Rō 10. The third danger to be auoyded is that we do not use or apply on the contrary side the Gospel in steade of the Law For as the other before was euen as much as to put on a mourning gowne in the feast of a mariage so is this but euen to cast Pearles before Swine wherein is a great abuse among many For commonly it is seene that these worldly Epicures and secure Momanistes to whom the doctrine of the Law doth properly appertaine doe receaue apply to them selues most principally the sweete promises of the Gospel and contrariwise the other contrite brused hartes to whom belongeth only the ioyfull tydinges of the Gospel and not the Law for the most part receaue retaine to them selues the terrible voyce sentences of the law wherby it commeth to passe that many do reioyce where they should mourne And on the other side many do feare and mourne where they neede not Wherefore to conclude in priuate use of life let euery person discreetly discerne betweene the Law and the Gospel and apply aptly to him selfe that which he seeth conuenient And againe in publique order of doctrine let euery discreete Preacher put a difference betweene the broken harts of the mourning sinners the unrepentant worldlinges and so conioyne both the Law with the Gospel and the Gospel with the Law that in throwing downe the wicked euer he spare the weake harted and againe so spare the weake that he do not encorage the ungodly And thus much concerning the coniunction difference betweene the Law and the Gospel upon the occasion of M. Patericks Places The ende of M. Patericks Places A BRIEFE COLLECTION OR EXPOSITION OF a summe of Sainct Paules doctrine delivered upon the same Of all Christians to be obserued and learned AS all men be transgressors by disobedience of one Adam though they neuer touched the Apple comming of his seede by nature So all men be iustified by the obedience of one which is Christ though they did no righteousnes being likewise borne of him by spirituall regeneration and fayth And therefore as all men comming of Adam be condemned originally before they grow up to commit any sinne against the Law so all men be saued originally being regenerated by Fayth in Christ before they begin to do any good worke of charitie or any other good deede A true Christian knoweth nothing els but Christ onely crucified which is onely the obiect whereunto our fayth looketh Also Sainct Paule cutting off and excluding all glorie of mans deseruinges stayeth onely upon Gods promise and upon grace not mens merites upon mercie not mens labouring or running upon election and calling c. He also admitteth no sacrifice for sinne but the sacrifice of Christ alone and that done once for all with blood For without blood there is no remission of sinne which onely is applyed to us by Fayth and by nothing els Heb. 9. He deth also declare vnto vs the vertue of the Crosse and Passion of Christ. By whose blood we haue redemption and remission of our sinnes Ephe. 1. By whose strypes we are made whole Esa. 53. 1. Pet. 2. By whose Crosse all thinges are pacified both in heauen and earth Collo 1. By whose death we are