Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	blood_n	body_n	jesus_n	12,126	5	6.1739	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A01262	Certaine fruitfull instructions and necessary doctrines meete to edify in the feare of God faithfully gathered together by Iohn Frewen ... ; whereunto is added a table, wherein the reader may easily find out the principall matters conteined in this booke.	Frewen, John, 1558-1628.	1587 (1587)	STC 11379.5; ESTC S4308	159,556	432

inwardlye required of him which receaueth it What shall bee further sayd of the prophane wicked abusing of Christes sacrament to the baptizing of belles the curing of sicknesses and the driuing awaye of spirites and deuils by the water therof This is most certaine that in vsing this one outward sacrameÌ„t of Christ by water they practised fiue or sixe of their owne ordinaunce without anye warrant of Gods word at all as their salte spittle breathing annoynting of the breast annoynting of the shoulders and crowne of the head blasphemously attributing vnto euery of them the like effectes that in truth do belong to the mightie and most gratious working of the holye Ghost through the merites of Christ our sauiour and not to the deuises and fantasies of man 224 Why we are baptised and eate the supper WHen the scripture speaketh vnto vs of Baptisme and of the supper of our Lord Iesus Christ it sheweth vs that it is not in vayne that we are baptised with water For because God hath appointed that signe and will haue vs to vse it hee will surely make it auayleable it shal be a good witnes to vs that we shall bee washed and clensed from our spottes and filthines by the bloud of his sonne and shall be renewed by the vertue of his holy spirite and that by that meanes also the naughtines of our flesh and nature shall be killed in vs. For he is the author of it his promise is ioyned thereunto Mar. 16.16 and it is he onely that can binde himselfe vnto vs And so standeth the case also in the Lordes supper For seeing that the minde of our Lord Iesus Christ is Luk. 22.19 that we should keepe it in remeÌ„brance of him and to be certified and assured that he is our meat and drinke wee must not come to the table barely to eate bread and drinke wine but to shew forth the death 1. Cor. 11.26 and to be pertakers of the life of our Lorde Iesus Christ to be fostered and fed with his very substaunce and to feele that wee are made pertakers of his life Thus doth the Lord worke by the vertue of his holy spirite in these signes which hee hath appointed to th' end they should be effectuall and pithy instrumentes 225 Of the Lordes supper THe supper of the Lord is a testimonie vnto vs that god wil nourish and refresh vs with foode euen as a good maister of an house studieth to sustaine and feede such as be of his housholde It is a reuerend and blessed memoriall of the death of Christ in celebrating whereof wee shew our selues thankefull for his great vnestimable benefites towards vs according to these wordes do this in remembrance of me It is also as it were a cognizance or badge of our religion Luk. 22.19 1. Cor. 11.25 whereby we bee seperated and distinct from Turkes Iewes and al other infidels and by the vse thereof confesse before God and the world that we are of the number of them that looke to be saued by the death of Christ And therefore saith S. Paule Ye cannot drinke of the cup of the Lord of the cup of deuils Our Lord ordeined his Sacrament to put vs in assurance that by the disstribution of his body and bloud our soules are nourished in the hope of life euerlasting His body is represeÌ„ted vnto vs by the bread his bloud by the wine to signifie that what property the bread hath towards our bodies that is to feede and sustaine theÌ„ in this transitorie life the selfe same propertie also his body hath touching our soules that is to nourish them spiritually And in like manner as the wine doth strengthen comfort and reioyce the hart of man euen so his bloud is our full ioy comfort and spirituall strength 226 How the true body of Christ must be receiued OVr Lord Iesus Christ wheÌ„ he gaue in his supper the bread the cup vnto his disciples coÌ„manding them to eate and to drinke he said This is my body this is my bloud c. For it is an vsuall thing to giue vnto the sacramentall signes the names of those thinges which they do signify As in this sacrament the bread and wine are the signes of the body bloud of Christ and therefore Christ nameth them his body bloud Matth. 26.26.27.28 The like also is to be said of baptisme circuÌ„cisioÌ„ the passeouer other sacrifices And they are thus called to the ende we should not depend vpon the signes that is on the bread or on the wine but being by these visible signes put in minde of thinges inuisible wee might lifte vp our minde vnto heauen to the thinges signified that is to the body of Christ which was geuen for vs and to his bloud which was shed for vs. Now the bodye and bloud of Christ wee receaue spirituallye by faith so as outwardly with our bodily mouth we eate and drink the bread and the wine and inwardly with the mouth of our soule that is to say by faith we receaue the body and bloud of Christ For like as with our mouth we receaue meates to sustaine our body soe likewise by faith in Christ is his body and bloud which he offered vpon the crosse made meat vnto vs to eternall life For the body of Christ which was geuen for vs and his bloud that was shed for our sinnes is our life or life is thereby purchased to vs and these do wee receaue by faith so as thereby Christ doth liue in vs and we in him In the supper of our Lord Iesus Christ therefore wee do not eate bread and drinke wine onely but his bodie and bloud also but yet as it was sayde before spiritually by faith so as the presence of Christ in this supper is spirituall as the eating thereof is also spirituall 227 Howe the body and bloud of Christ is truely receaued THe body and bloud of Christe is not carnall meate and drinke for our bodies but spirituall meate and drinke for our soules and for that cause the Apostle sayeth that the olde Fathers did eate of the same spirituall meate 1. Cor. 10.3.4 drinke of the same spirituall drinke And yet it must needes be confessed that this spirituall meate is profitable not to the soule only but to the body also For Christ dyed for preseruation both of soule and bodie But this benefite of nourishment is not first receaued of the body and through it passeth into the soule for that were monstrous but beeing first receaued of the soule it profiteth the body Mat. 15.11 For as Christ sayth That which entereth into the bodily mouth defileth not the man but that which commeth out of the mouth from the corrupt heart and minde So contrariwise not that good thing that entereth by the body doth profit the soule but that which entereth first by the soule and is receaued by it profiteth also the bodie For the body and bloud of Christe being indeede

christian souldier to reioice in the mercy of God to be feruent in prayer to geue thanks to God in all things the heathens which haue no part in the kingdome of Christ are thankful for their life and liberty wealth glorye and worldly prosperity But Christians ought to be thankfull in persecution in thraldome in aduersity in shame in misery and death it selfe Who would think that a Lyon which by nature is fierce and cruell shoulde yeeld forth hony Iud. 14.8 yet Sampson found honye in the bodye of a Lyon Ionas was swallowed vp of a whale yet not hurt Ro. 8.28 We knowe saith the Apostle that al things worke together for the best vnto them that loue God The Apost reioiced in their persecution that they were counted worthy to suffer rebuke for Christs sake And P speaking of this perfection in the godly saith we reioice vnder the hope of the glory of God Ro. 5.2.3 Neither that onely but also we reioyce in tribulation c who hath not heard of the pacience of Iob his cattel were driuen away his houses consumed with fire Iob. 1.21 his children slaine his body striken with a scurffe his wife loathed him and his freinds forsooke him And yet in all these miseries he fretted not but pacientlye susteining his aduersity The Lorde said he hath geuen the Lord hath taken it blessed be the name of the lord And again Iob. 13. i5 though he slay me yet wil I trust in him What are wee then that are neither thankfull for riches nor for health nor for our pleasures nor in the aboundance of all thinges which abuse the good giftes of God to dishonor him who hath geuen them vnto vs. The earth is the Lords and all that therein is the worlde and they that dwell therein He openeth his hande and filleth all thinges liuing with his blessing Psa 89.11 Ps 145.16 Ia. 1.17 Col. 2.3 Let vs looke vp into the heauens There is GOD the Father of lights from whom euery good and perfect gift commeth There is our redeemer Iesus Christ in whome are hid all the treasures of wisedome and knowledge When we see how mercifully and aboundantlye the Lorde hath dealt with vs in thinges concerning this life Let vs consider with our selues howe many good men and faithfull seruaunts of GOD lacke the same and haue not receaued these blessings in such measure as wee In all these thinges GOD speaketh vnto vs and sheweth that hee is the giuer and that we haue them at his handes and therefore that we vse them well and not be vnthankfull 244 We must not hide our talent in the grounde WHen we shall attaine vnto the light of the trueth through the might of Gods spirit in any acceptable measure we must not holde fast this treasure as it were lockt vp in a chest But we must communicat the graces of God vnto others doe the best we can to draw on the miserable ignorant people to the seruice of god and to cary about with vs the doctrin to publish it to all men when as it is coÌ„mitted vnto vs as a treasure to bestow the gift which we haue receaued vpon our neighbours according to that measure of faith which GOD hath geuen vs. 1. Pe. 4. i0 Psal 119.171.172 Wee must not neglect those whom we might winne but we must gather as much company to the Lord as we can For we shal not need to feare that our blessing shal be diminished as the case staÌ„deth in an earthly inheritaunce Ro. 14.29 the which when it is deuided into many partes euery one hath but a little For as for the heauenly inheritaunce we are very well assured that we lose nothing neither diminish any part of our right when we draw many of our neighbors yea an infinite multitude they al do encrease our glory and ioy When God calleth vs vnto him he goeth not to worke by portions as things either encrease or decrease in this worlde but we shall haue so much that as I said before our saluation shall bee so much the more encreased and our glory augmented when we haue gathered a multitude to our God 245 How Sathan hath bewitched the Papists THe Diuell hath bene no lesse enuious and hath no lesse preuailed in these latter daies then hee hath done in times past For now also hath he made many men to set forth the imaginations of their owne heartes and hath bewitched many to followe their damnable waies whereby the way of truth is blasphemed and for their owne traditions he hath made the word of the Lorde Iesus to be of none effect this work hath he wroght as we may see among the Papistes For whereas Christ hath taught vs to worshippe in spirit and trueth to drinke the wine in the sacrament of his body and bloude Io. 4.23 Ma. 26.27 1. Cor. 14.19 1. Cor. 10 27. Heb. 13.3 to praye in a knowne tongue to eate of any meats without scruple of conscience to vse holy matrimony in all estates as a remedy against sinne yet as though Christ were no prophet vnto vs they haue abrogated these his lawes and made other contrary of their owne This our eies haue seene and our eares haue heard and whether they wil or no they must needes confesse it Yet notwithstanding they flatter themselues in a maruelous madnesse and doing all thing contrary to the Lord Iesu they say still they cannot erre but they shall one day see and know that Christ is the onely Prophet of the newe testament and blessed be the Lorde who hath made vs this day to beleeue it and while yet the day of health and acceptable time is to hearken onelye vnto him and refuse all the vaine inuentions of men 246 The doctrine of the Papistes repugnant to the scriptures WE are taught by the Scriptures that Christ is ascended into heauen and sitteth on the right hand of GOD the father and from thence and no place els Col 3.1 he shall come to iudge the quick and the dead yet contrary to this article of our faith and contrary to the nature of Christs humanity if we beeleeue not that Christ euen in his fleshe is still in earth with vs yea and that in a thousand places at once the church of Rome wil pronounce vs detestable heretickes The scripture teacheth that we haue redemptioÌ„ and iustification by faith in Christs bloud onely without the helpe of our owne vertues and good workes For S. Paule saith Ro. 3.18 Therefore wee gather that a man is iustified by faithe without the deeds of the Law And to the Ep. Ye are iustified by grace Eph 2.8.9 and that not of your selues it is the gifte of God not of woorkes leaste any man should bost And yet if we beleue not that our workes do help vs to our iustification and remission of sins the papists wil condemne vs as heretiks The Scriptures sayth Thou shalt make thee no

and passioÌ„ destroyed death also in the same victorye was disarmed and maymed 1. Cor. 15.56 For sinne is the sting of death when death had lost his sting was conquered in Christs resurrectioÌ„ froÌ„ death Sathan also lost his streÌ„gth power which only rested vppon them which through sin were in daunger to death Ro. 6 1â— for the rewarde of sinne is death Finally because hel onely deuoureth those which through sinne and death are slaues vnto sathaÌ„ it followeth that when the other three were by him so mightily vanquished hell also with all the daunger thereof was subdued and we deliuered from all their tirannie 16 The end of our redemption OVr Lorde Iesus Christe hath payed the price of our redemption and hath deliuered vs froÌ„ the captiuity of sinne sathan deathe and hell that we might walke before him in holinesse and righteousnesse al the dayes of our life Luc. 1.75 Ro. 6 3. Moreouer wee are baptised into the death of Christ and as we are pertakers of his death so should we be pertakers of his resurrection to the end that as Christe is risen from death so also wee shoulde rise from the death of sinne vnto the life of righteousnesse 1. Pet. 3.7 Rom. 8.17 Furthermore by the benefite of Christs passion we are made heires of God with him children of light And therefore wee should walk according to our calling haue no fellowship with the workes of darknesse neither passe our tyme in vaine delights but put on the lord Iesus Christe and not satisfie the lustes and desires of the fleshe Wee are also by profession citizens of heauen Eph. 2.19 and of the housholde of God our conuersation therefore shoulde bee in heauen with a manifeste declaration of the contempt of this miserable worlde and the transitory vanities in the same 17 Christ is the true shephearde OVr Lord Iesus Christ hath promised that if we hold him for our shepheard hee will not suffer the Diuel to haue any aduauntage of vs but he wil dispence the vertue and power of God his father whiche shall ouercome all hys enemies Io. 10.11 Eze. 34.23 Esa 40.11 and therefore we shal bee well defended if wee haue Iesus Christ to bee our captaine and guide For the which cause we must learne of him to bee Sheepe and to walke in his obedience and to coÌ„mit our selues to his protection and that we may do so wee muste consider the frailtie that is in vs For when wee once know that we should quickly be ouercome of Sathan if we were not vpholden and maintained by a greater vertue it wil be as a spurre vnto vs to moue vs to haue our whole recourse vnto GOD and to call vppon him with alhumblenes carefulnes 18 Wee cannot merit Gods fauour IF wee stande in talke of acquiting our selues before God it is certaine that wee can finde nothing in our selues worthye suche a reconciliation or that maye come any thing neare it And therefore it standeth vs vppon to search our neede and want in Christ Iesus how by the price of his blood we are reconciled to God his father Io. 15.5 2 Cor. 3.5 and that wee haue free accesse giuen vnto vs so that we may boldelie and confidently call vppon him 19 Iesus Christ muste sanctifie our prayers SO often as the faithfull doe settle themselues to pray vnto GOD they muste knowe that all their prayers must be sanctified and consecrated by the blood of our Lord Iesus Christ For if in prayer wee doe not ground our selues vppon the grace of the onelye Mediatour that was giuen vs we must needes be in doubte and perplexitie all our prayers are polluted and vncleane There is no meane to sanctifie them and to make them stande good and stedfast before God vnlesse they bee watered by the bloud of Christ Iam. 1.6 Mat. 11 24 as the scripture also sheweth that if we pray not in Faith and certainty we shall neuer profitte any thing at all When we come vnto God we must be out of doubt that we pray as it were by his mouth and his wil must be a rule that can neuer deceaue vs He. 11.6 so that we may not swarue from it the least iott that may be neither to the right hand nor to the left For God will not be prayed vnto but after his owne will and not according to the fantastes of men 20 Christ the onelie mediator and why so called OVr Sauiour Christ is not onlie called a Mediatour in respect hereof that hee reconciled vs to God by his deathe at once But because hee appeareth now before the Maiestie of God to th' end that wee might be heard by his meanes 1. Tim. 2.5 For these are two thinges whiche cannot be sundred as namely the death and passion of the sonne of God and that he now maketh intercession for vs. Moreouer Iesus Christ is called the onely Mediatour not onelie because he now maketh intercession for vs but also because he suffered death for vs and therefore we cannot giue this office vnto the saincts but wee muste make them our redemers and so cast Christ cleane away the whiche is an horrible blasphemie 21 The Gospell a necessary witnesse of our saluation IT were to smal purpose that Iesus Christ had redemed vs from euerlasting death and had shed his blood to reconcile vs to God vnlesse wee were certified of this benefitte by meanes of the Gospell for it is faith that bringeth vs into possession of this saluation And although we finde it not but in the person of our Lorde Iesus we must needs come thither yet if we haue not this keye of faithe Iesus Christe shall bee as it were straunge vnto vs and all that he suffered will nothing at all profit vs as indeed it doth not theÌ„ belong vnto vs 22 Wee are called by the Gospell WHensoeuer the Gospel is preached wee haue to knowe and consider that it is to make vs pertakers of Iesus Christ that being ingrafted in him Heb. 2.11 wee mighte haue parte and portion in all his riches whatsoeuer he hath may be ours For seeing it hath pleased him once to become our brother we neede not doubt but in taking vppon him our poore wretched estate he hath made such an exchaunge with vs that we might be riche in him By the preaching of the Gospell God calleth vs vnto himself and it wil be neither in vaine nor lost labour if we come accordinglie 23 The perfection of Wisedome GOD hath giuen vs the perfection of wisedome in the holy scriptures and therefore no man shoulde geue himselfe to fables and foolish questions which are not profitable to edification but cleaue faste and content himselfe with the worde of God and with the trueth of doctrine conteyned in the same For the which cause wee are commaunded to try all thinges 1. Th. 5.21 and keepe that which is good For the Diuel cannot so culour his

motion and as they are selfe taught but it is God that giueth it and that of an especiall goodnes I will not the death of a sinner saith the Lord but that hee conuerte and liue Eze. 18.23 33 And how is that possible If we were able to turne our selues vnto the Lord it were a more excellent worke then to create vs and experience it selfe doth sufficientlye condemne vs. It is moreouer an vndoubted doctrine throughout the whole scripture For in euery place our Lord Iesus Christ giueth himselfe the prayse of turning vs shewing that he will soften our stonie hearts Eze. 11.19 20. Phil. 2.3 and make them bowe to obey him and it is his worke not onely to giue vs that we may but that we will and desire to obey his commandementes and to bee shorte there is nothing that the faithfull ought to doe so much as in this behalfe to giue God the glorie confessing that it is in him onely to turne vs that it is he onely that hath adopted vs in such sort that he must needes draw vs by the grace of his holy spirite The Lorde must open our eyes and eares also before we can attayne to this woonderfull wisedome which is conteyned in the gospell Deu. 29.4 Ro. 8.7 because the natural man vnderstandeth not any part of the secrets of God therefore it followeth that it is an especial gift of the holy ghost when he lighteneth our hearts in the faith of his truth 212 Howe we ought to repent THe true preparatiue to repentaÌ„ce is to be pricked so nearely as we may feele the euill that is in vs condemne our selues for it we must learne to streine our selues to hold our selues as prisoners although the same fall out contrarie to our desire yet neuerthelesse wee must goe on still further that God may winne the vpper hand of vs. We must learn to hate our selues to take displeasure against ourselues and to be reuenged of our owne naughtinesse 2 Co. 7.11 according as the Apostle sayeth 2. Cor. 7. For repentance importeth that men should condemne theÌ„selues and take vengeance on themselues when they see their whole life corrupted and that they should vse an holy anger against it In steede of desiring to bee reuenged of our enemies when they haue doone vs any harme wee should be chafed and angry with our selues yea and punish our selues for faultes when wee cannot frame our selues vnto the will of God Wee should euery man enter into his owne conscience acknowledge howe corrupt and damnable sinners wee are of our selues Mar. 1.15 confesse our sinnes and when we haue doone so let vs enter from them and behold the great mercie of God 213 The qualities of repentance ONe speciall qualitie of repentance is alwayes to bring with it remission of sinnes for where true repentance goeth before there remission of sinnes must necessarily followe after not that repentance deserueth remission of sinnes but because where God worketh repentance there he pardoneth sinne because of his promise Eze. 18.27 When the wicked sayth the Lorde turneth away from his wickednesse that he hath committed and doth that which is lawful and right Esay 55.7 he shall saue his soule a liue And againe let the wicked forsake his wayes and the vnrighteous his own imaginations and returne vnto the Lorde and he will haue mercy vpon him Here we see to whom forgiuenes of sinnes the mercie of God belongeth as namely to the penitent sinners to those that leaue sinne imbrace godlinesse to those that forsake their owne waies and imaginations and turne vnto the Lorde And as for such as walke on in their own waies and folowe the delightes of sin without any sorrowe or purpose to leaue them they haue nothing to doe with the mercie of God and though Iesus Christ had suffered an hundred deathes which could not be yet shall no vnpenitent sinner haue remission of sinnes by his death nor any other benefites of his passion for they belong onely to his Church and chosen people here vpon the earth He therefore that is not of the church he that is not grafted into Christ by faith he that is not a member of his misticall bodie can enioy nothing by Christs death If a maÌ„ abide not in me saith our Sauiour Christ he is cast foorth as a branch and withereth Io. 15.6 and men gather them and cast them into the fire and they burne We may reade also in an other place howe God barreth all stubborne sinners from his mercie Deu. 29.18.19 and doth most terriblie shoot out against them He that heareth the words of this curse and blesseth himselfe in his heart saying I shal haue peace although I walke according to the stubbornenesse of my owne heart thus adding drunkennesse to thirst the Lorde will not be mercifull vnto him but then the wrath of the Lord and his iealousie shall smoke against that man euery curse that is written in this booke shal light vpoÌ„ him 214 Of Sacraments and what a Sacrament is THE Lorde hath added vnto the preaching of the Gospell most holy Sacramentes as namely Baptisme and the supper of the Lorde The Sacramentes are holy actions of the faithfull in the church of Christ ordeyned by the Lorde himselfe to be signes and seales of true doctrine first doubtlesse bearing witnesse that we are receaued of God into grace and into the couenaunte and that he is our God that he clenseth vs from our sinnes regenerateth and reneweth vs and adopteth or chuseth vs as sonnes and receaueth vs vnto the partaking and fellowship of all good thinges which of vs must bee kept holy and we must liue godly and innocently before him They are also testimonies that the true Messias in times past promised vnto the old Fathers from the beginning of the worlde is nowe exhibited or giuen of God vnto the Church of Christ I meane Christ our Lorde who truely gaue his flesh and bloud vnto death to redeeme vs with his flesh bloud to nourish vs vnto eternall life that we againe as the Church by him redeemed Lu. 22.19 should keepe in continuall memory the death of our Lord 1. Cor. 11.26 praise him extoll him and giue thankes vnto him The Sacraments are also to admonish vs of our duties that wee should lead our liues in true godlines brotherly loue hold that one religion with whose sacramentes we are separated also froÌ„ al other religions 215 A Sacrament consisteth of three partes SAcramentes doe consist of three partes the first is the outwarde signe the seconde is the spirituall or inwarde grace and the thirde part is the worde of Christes institutioÌ„ or promise which is as it were the life and soule of the Sacrament Water in Baptisme signifieth that as water naturally hath a propertie to wash and clense the filth from the bodie Io. 1.7 so doth the grace of God through Christes bloude wash away

219 How many Sacraments there bee and firste of Baptisme THere be but two sacraments in the Church of Christ which be common to al men and which Christ him selfe ordayned for the faithfull Baptisme and the supper of the Lord. Baptisme is vnto vs an entrye into the church for it witnesseth vnto vs that whereas we were before straungers from God Ro 6.4 Eph. 3. he doth now receaue vs in to his family Baptisme standeth in two pointes first our Lord representeth vnto vs therein the remission of our sinnes secondly our regeneration The remission of sinnes is a manner of washing whereby our soules are clensed from their filthines euen as the filth of our bodie is washed away with water And because the beginning of our regeneration standeth in the mortification of our nature Ro. 6.3 the end that we become new creatures through the spirit of God therefore the water is powred vppon vs to signifie that we are deade and buried and that in such sorte that our rising againe into a newe life is therewithall figured in that that the powring of water is but a thing of a very short continuance and not ordeined to drown vs withal The water doth not clense our soules 1. Io. 1.7 1. Pet. 1.19 Heb. 9.28 for that belongeth to the blood of Christ onely which was shedde that all our filthe might be wiped away and that wee might be counted pure and without spotte euen before God that which thing then taketh effect in vs when our coÌ„scieÌ„ces be sprincled therwith by gods holy spirit but the sacrament doth testify and declare it vnto vs. 220 Fruitful doctrin coÌ„cerning baptisme BAptisme is not onelye a signâ— whereby we be consecrated christians but by faith and the operation of the holy Ghoste wee do put on Christ as a garment that is that we haue him so fastned and appropriated to vs that he is ours Gal. 3.27 and we his and that he hideth and couereth our nakednesse according as Saint Paul saith As many as are baptised haue put on Christ Baptisme is to Christians the fountaine of life whereby our sinnes are washed away So saith Peter Let euery one of you bee baptised in the name of Iesus for the remission of sinnes And Ananias vnto S. Paule Act 2.38 Arise and be baptised and wash away thy sinnes Yet doe we not attribute the operation heereof to the water or outward element Act. 22. i6 but to the might of Gods worde and the power of the holye Ghoste working in vs by Faith The Sacrament of Baptisme is moreouer Eph 2.3 as it were the wombe of the church of Christ where we are new borne and become of the children of wrath the children of God and prepared by this our second birthe to enter into the kingdome of God Vnlesse you be borne againe sayth Christ by water and the holy Ghoste Io. 3.5 you cannot enter into the kingdom of heauen And Saint Paule saith Not by the workes of righteousnesse which wee had done Tit. 3.5 but according to his mercy he saued vs by the washing of the new birth and the renuing of the holye Ghost Furthermore not onely wee but our seed also hath by Baptisme the benefit of saluation and therefore do we defend the baptising of infants against the wicked heresye of the Anabaptistes 221 The grace of regeneration figured in Baptisme FOrasmuch as we be rude GOD is not contented onely to witnesse to vs by his gospel that we be washed and made cleane in the bloud of our Lord Iesus Christ but also hee hath geuen vs a figure thereof so that wheÌ„ wee bee baptised it is asmuch as if God had shewed before our eyes that we of our selues bring nothing to him but vtter filthinesse and that it is his office to wash vs and make vs cleane 1. Io. 1.7 Howbeit the saide washing consisteth not in the visible water For it were vnpossible that our soules should be clensed by an earthlye and corruptible element Yet notwithstanding because of our infirmity it is requisite for vs to beginne at the water that we may be lifted vp higher For the signe that is offered to our eyes serueth to leade vs to the holye Ghost to the ende we may know how it is from him that the power of baptisme doth proceede The manner of grace of the holy Ghost which is obtained for vs in being baptised is the grace of regeneration and renewment Regeneration or newe birth importeth that we be borne againe Io. 3.5 not that we come new againe out of our mothers wombes but that God maketh vs new creatures by vouchsafing to print his Image in vs. For what bring we with vs in that we be the children of Adam but all cursednes Eph. 2.3 Ps 51.5 and therefore God must be faine to change vs. And to the end we may know that there is nothing in vs but naughtines that we bee vtterly vntoward that the thing which we call reason is but starke folly and that thing which is termed freewill is but a cursed slauerie vnto sinne to the intent we may know all this to condemne it it is said that we must bee as it were newe againe quite and cleane chaunged 222 When baptisme was ordained BAptisme was ordained of Christ before the time of his resurrection then when he sent his disciples into the whole world to preach the Gospell For Iohn together with the preaching of the Gospell Mar. 1.4.1 Mat. 3.11 Act. 2.38 19.4 Eph. 4.5 began to baptise and he baptised with water vnto repentance and forgiuenes of sinnes and the Apostles afterwarde did baptise no otherwise Wherefore there is but one baptisme as the holy scriptures do beare witnes neither was Christ baptised with any other baptisme then ours and wee also are baptised with Christ with no other baptisme then the baptisme of Christ Wherefore Christ after his resurrection did not so much ordaine as repaire baptisme and shewed the manner of it vnto his disciples as namely that they must baptise and howe they must baptise Go ye into all the world saith he vnto his disciples and preach the Gospell to euerie creature Mar. 16.15.16 he that shall beleeue and be baptised shall be saued and he that wil not beleeue shall be damned And againe Mat. 28. all power saith the Lord is geuen vnto me in heauen and earth 18.19.20 Goe therefore and teach all nations baptizing them in the name of the father the sonne and the holy ghost teaching them to obserue all thinges whatsoeuer I haue commanded you 223 Papisticall vntruthes concerning baptisme THe doctrine of the Church of Rome is that baptisme doth confer grace and wash away our sinnes euen by the very washing onely of the water though there be no good motion of faith or beliefe in the harte of him that is baptised For thus they saye that besides the giuing of the outward signe there is no good motion

the true foode of life when it is spiritually eaten by the soule thorough the operation of the holy Ghost maketh vs apt to resurrection and in due time transformeth our mortall bodies to the likenesse of his glorious bodie Ro. 8.11 If the spirite of him that raysed Christ from the dead dwell in vs hee that raysed Christ from the dead shall also quicken our mortall bodies because that his spirite through Christ dwelleth in vs. Furthermore as the bodie is sayde to eate when it receaueth that sustenance wherewith the hunger therof is stayde and satisfied and as it is sayde to drinke when it receaueth that liquor wherewith the thirst is quenched euen so our soule is said to eate and to drinke when it receaueth that heaueÌ„ly blessed foode of Christ Iesus crucified wherewith the hungry and thirstie appetite thereof that is the vehement desire of the fauour of God and saluation is fully satisfied and appeased 228 The right vse and meaning of the Lordes supper WHen we see the bread and the wine in the Lords supper we knowe that they be creatures whereof wee haue beene wont to take nourishment and sustenaunce for our bodies but the same doe leade vs to the life of our soules and giue vs to vnderstande that we haue no life but in our Lord Iesus Christ The cause why the wine is added is to shewe that hee hath such vertue in him as wee need not to seeke any part of the things that we want any otherwhere but that he serueth vs for meate and drinke all Furthermore in comming to the Lordes supper we must not thinke to get any thing of god by our owne deserts but to coÌ„fesse that we be like wretched dead meÌ„ which come to seke our life out of our selues therfore must be fayne to haue the flesh of our Lord Iesus Christ for our meate Io. 6.55 and his bloud for our drinke and all thinges in him which we want in our selues And the Sacramentes serue not to puffe vp with any presumption but to make vs walke in humblenesse our coÌ„ming to them is that God should warne vs of our sinnes to be touched with them in good earnest And wee must not acknowledge our selues sinners with the mouth onely or slightly and by way of ceremonies but we must haue our heartes wounded inwardly with greife that we haue offended and feele how dreadfull gods wrath is to the end we may be sorry in our selues and not haue any rest til he haue shewed vs where we shal find it that is to say in our Lorde Iesus Christ And when we come to the table of our Lorde we must take heede that we be so grounded in our Sauiour Iesus Christ 1. Cor. 11.27.28 as that forsaking all the fonde illusions of Sathan and all the deceites that he setteth before vs to turne vs away from the grace of god we may embrace our Lord Iesus Christ with the merits of his death and passion assuring our selues that it is he in whom wee haue the full performance of righteousnes and saluation 229 How we ought to be prepared to the table of the Lorde WE must not come vnreuerently to the table of the Lord nor thrust in our selues for such sacriledge shal not escape free But so oft as the holy supper is prepared for vs we must know that we are put in minde of our weaknesse and that God will helpe our infirmities And although this is done when the Gospel is preached vnto vs when we pray make supplications when we reade at home in our houses or heare anie matter for our saluation yet the supper is a speciall witnesse to vs that our God helpeth vs and when wee are as it were in the midd waye it serueth to make vs goe on forwarde to driue vs still to our God The Supper of the Lorde is also to correct and make an ende of such thinges as are yet out of frame For it were nothing to beginne in vs 2. Cor 3.5 vnlesse God continued to make vs feele his grace of the which wee haue a good certaintie in the supper and therefore woe will be vnto vs if wee come and pollute this holy Supper which is giuen for vs for an ayde of our saluation For the which cause we haue neede to bee well grounded in faith 1. Cor. 11.28 repentaunce and loue that we may be partakers thereof And because we cannot chuse but knowe well ynough what weakenesse and feeblenesse there is in vs and that wee haue not all that were requisite for vs Io. 15.5 let vs pray to God to strengthen vs and to aduance vs and increase our faith and hope which we haue to euerlasting life let vs go thitherwarde as fast as may be and although we are not able to do it of our selues Io. 16.23 yet if we pray vnto God in the name of his sonne hee will not fayle to helpe vs. 230 Faith is the mouth of the soule whereby Christ is eaten THat faith is the mouth means whereby onely wee receaue and eate Christ to saluation it may easily bee prooued by Christes owne wordes in the holy Scripture For our Sauiour Christe vseth these wordes indifferently and as of one force and signification To beleeue in him to eate him to drinke him to come vnto him and doth attribute to euerie of these Io. 6.29.33.35 one and the same effect To beleeue in Christ is the proper worde to eate Christ or to come vnto him are Metaphores and figuratiue speeches but all of one force I am the bread of life sayeth Christ he that commeth to me shall not hunger vers 33. and he that beleeueth in mee shall neuer thirst He saith hee that commeth to mee shall not hunger therefore to come vnto Christ is to eat Christ Againe he saith he that beleeueth in mee shall neuer thirst therefore to beleeue in Christe is to drinke Christ To eate and to drink are meanes to take away hunger and thirst but to come vnto Christ and to beleeue in Christ as Christ himselfe saith doth take away hunger thirst therfore to come vnto him to beleeue in him is to eate him drink him Christ attributeth the same effects fruits to theÌ„ which beleeue in him that he doth to them that eate his bodie and drinke his bloud therefore by eating and drinking he meaneth nothing but beleeuing His wordes be these vers 54. Io 6. He that eateth my flesh and drinketh my bloud hath eternall life and I will rayse him vp at the last day Againe he saieth in the same chapter This is the will of my Father that sent me vers 40. that euery one that seeth the Sonne and beleeueth on him should haue eternall life and I will raise him vppe at the last daye Who seeth not heere that Christ attributeth the same force to beleeuing that in the other verse hee did to eating and drinking and

therefore vseth the wordes indifferently as beeing of one meaning Therefore by Christes owne wordes to beleeue in Christ is to eate Christ 230 Of the presence of Christ in the supper CHrist our Lord is indued with a true and natural humane body the truth substance wherof is not taken away by the glorificatioÌ„ thereof after the resurrection as the holy scriptures and the articles of our faith do plainly declare Ph. 2.7 Heb. 2.17 for they teach vs in expresse words that there is a diuine and humane nature of Christ to be acknowledged and confessed in one and the same person so that there bee no confusion made of the diuine humane natures of Christ neither of them taken away of vs For although Christ were then in heauen when hee liued vpon the earth and was in this life Io. 5.17 and now also when he is gone vp into heauen Ma. 28.29 Io. 14.18 is neuerthelesse present with the faithfull vntill the end of the world yet the scriptures teach vs that thereby it is not to be concluded that the humane nature was then corporally in heauen when it was fastned vpon the crosse no more then it is now present vpon the earth when it is in heauen also that the vnity of person remayned vndeuided because that the property of the natures remaining caÌ„not seuere or part the same In the meane season it is known to al the faithfull that Christ together and vnseparable true God and man suffered in that part in that which he was subiect vnto suffering that is in his flesh and bloud and that he suffered nothing in that parte in which he could not suffer as namely in spirit or deity Notwithstanding because of the abiding properties of 2. natures yet no man saith that Christ is deuided into 2. persons althought therefore Christ verye GOD and man remain in one and the same person It therefore followeth not that the body of Christ aswell as the diuinity is in this earth and in al places for the humane nature reteyneth his property in Christ therefore he is not corporally in or with the bread yet neuertheles we haue not a supper without Christ For the same Christ which is corporally at the right hand of God and according to his humane nature is not present in this earth Act. 1.11 Mat. 26.11 the very same Christ wholly as the true son of righteousnesse is present in the supper by his spirit power life working I meane in the congregation of the faithful in their harts which celebrate receaue the supper with true faith 231 Christ feedeth vs with his substance OVr Lord Iesus Christ did not onely become mortall man like vnto vs in all things sinne only except to be a brother in deed to al theÌ„ that ioyne themselues to him in faith but also he norisheth vs with his substaunce he is our head Heb. 4.15 Io 8.55 Eph. 2.22 4.15 and we must draw our life from him through the vertue of the holy ghost He hath geuen vs a witnesse heereof in his holy supper which we haue as a most certaine pledge and therefore as often as we come to this table wee ought to be confirmed in this that our lorde Iesus Christ is made one with vs and that we can neuer be separated from him That if he be rich we shal not need to feare pouerty if he be strong we shal not need to feare weakenes if he bee the righteousnes of God we shal not need to feare our sins if he be the wisdome of God 1. Cor. 1.30 24. 2.7 we may boldly come vnto him to be made new creatures Moreouer our Lord Iesus Christ doth witnesse that he receiueth vs to him and will haue vs fed with his owne substance and therefore let vs bewarre that we come not to this table vnlesse wee haue this remembraunce whereof the Apostle speaketh the second to Tim. 2. For first of al this is required that we be instructed in the worde And yet it is not enough for vs to be instructed but it must be forcible in vs and wee must consider that if we come to it daily it is a study to exercise our selus with all the daies of our life let vs take diligent heed that we present not our selus to receaue the supper of our lord Iesus Christ vnlesse we haue this before our eyes Ma. 11.19 17.30.31 c. that is vnles we behold the sonne of God which made himself vtterly of no reputation for vs suffered most shamefull reproch and that he went down euen to the lowest and bottomlesse pit of damnation and froÌ„ thence was exalted into glory that in the end we might be receaued with him 232 Against the reall presence in the Sacrament OVr Lorde Iesus Christ in his last supper gaue bread vnto his disciples and bread he himself did eate and not his owne body For the eating of Christs body hath a promise of remission of sinnes Christ eating the sacrament had no remission of sins therefore Christ did not eate his owne body Furthermore we are taught in the scripture that Christ is risen ascended into heauen Ma. 26.28 Ma. 28.6 Luk. 24.6 and sitteth on the right hand of the father all the which is spoken of his natural body therefore it is not on earth included in the sacrament I came out from the father saith Christ came into the worlde againe I leaue the world and go to the father the which comming and going he ment of his naturall body Io. 16 28 therefore it is not now in the world One selfe same nature receaueth not in it selfe any thing that is contrary to it selfe but the bodye of Christ is an humane nature distinct from the deity and is a proper nature of it selfe therefore it cannot receaue any thing that is contrary to that nature and varieth from it self But bodily to be present bodily to be abseÌ„t to be on earth and to be in heauen Act. 3.21 all at one present time be things contrary to the property of an human nature therefore it cannot be said of the humane body of Christ that the selfe same body is both in heauen and also in earth at one instant either visiblye or inuisibly 233 The wicked do not eate the body of Christ THe Doctors and teachers of the Romish church among other their blasphemous errors and peruerse doctrines do striue for and perswade men to that carnall eating in the sacrament with which as they themselues confesse damnation may be ioyned For they directly against Christs owne words do affirm that the very wicked men and horrible sinners as Iudas and such like doe eate in the sacrament the very reall and naturall body of Christ as fullye as Peter or any other sainct of God or other faithfull Christian hath done or doth The which doctrine of theirs as it is reprochful to the body bloud of

CERTAINE FRVITFVLL INstructions and necessary doctrines meete to edify in the feare of God Faithfully gathered together by Iohn Frewen Minister of the word of God Whereunto is added a Table wherein the reader may easily find out the principall matters conteined in this booke 1. Pet. 4.10 Let euery man as he hath receaued the gift minister the same one to an other as good disposers of the manifold grace of God 1. Io. 4.1 c. Dearelie beloued beleeue not euery spirit but trye the spirits whether they are of God for many false Prophets are gone into the world AT LONDON Printed by Iohn Winder for Thomas Chard 1587. To the right worshipfull and his approued good freindes M. Tho. Couentry and M. Leonard Iefferis of Hill and Earles Crome within the county of Worcester and to the vertuous Gentlewomen their wiues I.F. wisheth earnest zeale to the glorious Gospel of Iesus Christ perseuerance and practise thereof vnto the end and in the end health in this life and in the life to come euerlasting ioy felicity through the same our only sauiour the sonne of God OVR Lord Iesus Christ right worshipfull and right deare in the Lord hauing no small experience of the malice and subtle practises of the enemy of our saluation I meane the diuell and knowing that he would leaue nothing vnattempted whereby his disciples might be seduced from the truth of his doctrine he carefully in his gospell geueth them this forwarning Mat. 7 1â— that they should take heed and bewarre of false Prophets which shoulde come to deceaue them and as rauening wolues to deuoure their soules The which warning was neuer more necessary then in these our daies For as there is nothing more pretious in this world then the blessed and heauenly doctrine of the word of GOD and as there are no persons more worthy to be accompâ—ed of then such to whom the Lorde doth geue the spirite of wisdome to open and impart this treasure vnto vs So on the other side there is nothing more daungerous and infectious to the children of God then corrupt false doctrine and no persons more to be hated and speedily auoyded then wicked and lying teachers whom Sathan thrusteth into the Church to blemishe that pretious pearle and means of our saluation Heare not saith God by Ieremy the woordes of the Prophets Ier. 23.16 that prophecy vnto you teach you vanity They speake the vision of their owne heart and not out of the mouth of the Lorde Verse 26. And againe howe long doe the Prophets delight to prophecy lyes euen prophecying the deceit of their owne heart Sathan himselfe the father and founder of al lying and false teaching vsed the same course in Paradice For when God had said vnto Adam Gen. 2.17 3.4 In what hower soeuer thou shalt eate of the fruite of this tree thou shalt dy the death the olde crafty serpent seeking to seduce man from God said nay you shall not die the death but you shal be like vnto God By which glose false interpretation of gods word he pulled them cleane from the obedience of Gods holy will and commaundement to their own vtter ouerthrow heauy iudgement By such like falsehood hee tempted Christ himselfe to make him conceaue ouer great confidence of the prouidence of God towardes him Mat. 4.6 Ps 91.11.12 It is written saith he that he will giue his Aungelles charge ouer thee and with their handes they shall lift thee vp least at any tyme thou shouldst dash thy foot against a stone By like craft of lying and by false sence peruerting the word of God he from time to time instructeth his Messengers and false Proph. to abuse deceaue the simple people of god that be not wel taught by his holy spirit how to withstand them The which false proph to the end they may be discouered and taken heed of it greatly behoueth all Christians that looke to be saued by the death of Christ to bewar whoÌ„ they beleue to haue recours to the rule touchstone of the holy scriptures which is the perfect directory wherby all truth of doctrin is examined wherby we may try and proue the spirits whether they bee of 1. Io. 4.1 2. Pe. 1.20 god For why the whole scripture as saint Paule saith is giuen by inspiration of God is profitable to teach to coÌ„uince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect to al good works Search the scriptures saith our sauiour Christ for in them ye thinke to haue eternal life and they are these that testify of me Io. 5.39 Thy worde is a lantern vnto my feete sayeth the Prophet Ps 119 i05 Pro. 30.5 and a light vnto my paths Euery word of God is pure saith SalomoÌ„ he is a sheeld to those that trust in him We find not any thing in this world how pretious soeuer it bee that is worthy to haue the word of God compared vnto it for it surmounteth infinitely and beyond reason all things which are and may bee imagined to be excellent and pretious also there is nothing in this world how pretious soeuer it be but doth participat with earth and needeth to be purged cleÌ„sed froÌ„ his drosse superfluities before it caÌ„ be pure but the word of God is clean of it selfe neither hath nor caÌ„ haue any dros for it procedeth not froÌ„ a furnace but froÌ„ the mouth of God which neither caÌ„nor will bring forth any woorke but it shal be so perfect as it ought to bee and wherein nothing may bee amended Hee that is of God saith our sauiour heareth Gods word And again Io. 8.47 Io. 10.27 My sheepe heare my voice I know them they will follow me a stranger they will not follow Now if the aduersaries of the gospel I meane the Papistes would willingly as becommeth Christians submit themselues to this tryer of all truth of faith holinesse which is the worde of God If they would as Christes sheepe heare the voyce of their shephearde Then should they know that nothing is to be added or taken away from the word of God Deu. 4.2 31 Io. 20.51 Then would they say with S. Iohn so much is written that if we beleue we haue saluation by the name of Christ Then woulde they say with S. Paule that the scriptures can make vs wise to saluation 2. Tim. 3. Ambrose And then would they with Ambrose condeÌ„ne all newe doctrine which Christ hath not taught because Christ is life to all beleeuers But because they haue eares hear not eyes see not hearts and yet cannot vnderstand the truth nor find the way of saluation therefore they keepe the scripture in an vnknowen tongue from the coÌ„mon people make it little lesse theÌ„ heresy to haue it in their tongue therefore they so greatly disgrace discredite the Scriptures as vnsufficient

to saluation and not conteining al necessary truth but that there are many articles of necessitye to be beleeued which are not conteined in the scriptures For so saith one of their champions Lindan li. 1. c. 10. The Apostles saith he would not commit certaine principall pointes of our religion to paper and inke thereby to perish and to be forgotten but they committed them to the faithful harts of christians As though those things remained more sure which be coÌ„mitted to the fraile memory of feble men in this sinful world then those things that by the spirit of god are put in writing This is the cause why they blasphemously cal the sacred written word of God The Papists blasphemy a dead writing a dumbe Maister doubtfull and vncertaine A black gospell dead inke inkie diuinitye A nose of waxe a leaden rule c. This is the cause why they say that the scriptures take authoritye of the church Frier Soto and that without the authority of the Church the scriptures haue no authority As though the Maiesty of Gods wisedome and his trueth conteined in the scriptures depended vppon the authority of man For though the Church bee neuer so holie yet it consisteth of men which oftentimes haue and do erre when they leane not to the word of God Petrus de palude de potestate Papae Art 4. Herueus de potest Papae If they would hearken to Gods worde then would they not say that the Popes onely power passeth all the power of the whole Church besides And that the Pope by vertue and power is the whole church and so conclude theruppon that there is neither holy ghost nor interpretation or sense of the scriptures but onely in the Pope Indeed it is true that as the Scriptures were written by the spirit of GOD 2. Pet. 1.20 So must they be expounded by the same For without that Spirit we haue neither eyes to see nor eares to heare It is that spirit that openeth and no man shutteth the same shutteth Ma. 11.15 Reu. 3 7 and no man openeth The same spirit prepared and opened the heart of Lidia Act. 16.14 Io. 6.45 that she should geue eare to and consider the things that were spoken by S. Paule And in respect of this spirit the Prophet Esay saith Esa 53.13 Ier. 31 33. They shal be all taught of God But God hath not bound himself that this spirit should euermore of necessitie dwell in Roome Esay 62.2 but vpon the lowly and humble hearted that tremble at the word of God Chrisostome saith they that speake of themselues Chrisost de sancto ado spi falsly pretend the holy ghost And againe if any thing be brought vnto vs saith he vnder the name of the holy ghost besides the gospell let vs not beleeue it For as Christ is the fulfilling of the law and the proph so is the holy ghost the fulfilling of the gospel Now with what spirit the Bishops of Rome haue expounded vnto vs the holy scriptures it is so manifest and apparantly knowne that we need go no further but to their owne writings canons sufficiently to proue that the Pope is Antichrist 1. Io. 2.22 and that his prelats and disciples are the spirituall wolues of whom Christ in his gospell geueth warning Mat. 7.15 though they couer themselues neuer so closely vnder the clothing of Christes true sheepe Christ was humble and lowly The prophet in his owne person speaketh of him I am a worme and not a man ashame of men and the contempt of the people And S. Paule saith he humbled himselfe Ps 22.6 Phil. 2.8 and became obedient vnto the death euen the death of the crosse Behold his parents his birth his cradle beholde his life his disciples his doctrine and his death All were witnesses to his humility He saith of himself the son of man hath not whereon to rest his head And to his disciples he saith Mat. 8.20 The Kings of the Gentils raigne ouer them they that beare rule ouer them are called gratious Lordes but you shall not be so Luk. 25.22 Ma. 11.29 And againe Learne of me that I am meek lowly in heart and ye shall finde rest vnto your soules Now on the other side if wee consider the condition of Antichrist beholde his birth his place his chaire his estate his doctrine his disciples and al his life there shal nothing be seene but pomp and vaine glory he is proud in life The image of Antichrist proud in doctrine proud in word and proude in deedes He is like vnto Lucifer and setteth himselfe before his brethren and ouer nations and kingdomes He maketh kings and princes to kisse his feete to cary his traine to hold his stirrop c. He claimeth power ouer heauen and earth Hee saith he is Lord ouer all the worlde the Lord of Lords and King of Kings that his authority reacheth vp into heauen down into hell that whosoeuer he blesseth is blessed and that it is cursed whatsoeuer he curseth He selleth merits the forgiuenesse of sinnes the sacrifice for the quicke and the dead He maketh marchandise of the soules of men He remoueth Kings deposeth the stats princes of the world He taketh vpon him the authority and name of the liuing GOD which made heauen and earth Extrauag Io. 22. euen the name of GOD the Father of our Lord Iesus Christ And in this pride hee exceedeth all others that haue bene wicked But some will peraduenture reply that the Pope at this daye is not called GOD but that hee abaceth and writeth himselfe by a title of humility and is called so the seruant of seruaunts Thus indeede he is written but marke how much the matter is amended Extra de Maior obedien This seruaunt saith I doe make holy the vnholy I do iustifie the wicked I doe forgiue sins I open and no man shutteth This seruaunt can say that whosoeuer obeyeth not him shall be rooted out and that he may dispence for any commaundement of the old or new testament 9 Que. 3. cuncta pet de pal de pot pa. Art 4. No man may iudge this seruant For they say the Pope is exempted from all law of man again neither all the clergy nor all the wholeworld may either iudge or depose the Pope Such a power this seruant of seruaÌ„ts claimeth to himself what greater power may be geuen vnto God And this power the Pope at this day challeÌ„geth as proper to his seat that he hath the authority which is due vnto Christ ouer his Church none may say he doth erre or aske why hee doth so Now the first Sheepes clothing wherewithall the false Prophetes and members of Antichristes schoole doe vse to hide and couer their deuelish hypocrisie is fasting prayer almes deedes The first sheeps clothing wherwith the false Prophets doe hide theÌ„selues and outwarde holinesse of life The which things

the secrets of God And that they may serue God in truth in holines righteousnes all the dayes of their life And now to returne to your worships I most humbly beseech you to accept this my poore labour which I offer vnder your names to the whole church of God The which as I know it commeth vnlooked for not only in respect of your selues but also of diuers other that knowe me aswel in that countrey where I was born as also in other places so also it may seem very rash and needles For who am I that I should take vpon me to publish any thing The vnworthiest of many hundreds the vnablest of many thousands And yet seeing many things more simple lesse needful profitable are both permitted and suffred to come abrode I am not altogether discouraged neither hath any man iust cause to accuse me in this my simple enterprise I knowe these be the dayes of learning knowledge that there be great store of learned deuines in our land whom I beseech the Lorde to blesse Mar. 12.42.43 Luk. 21.2.3 and yet the two mites of the poore widowe cast into the treasurie amonge the great giftes of the welthy are not to be refused The causes that moued me to dedicate this first fruit of my simple trauaile vnto your worships aboue al other are these First your great goodnes from time to time shewed towards me and my friendes the which called vpon mee contitually to shewe some token of thankefulnesse for the same For I must needes confesse that it hath vttered it selfe many and sundry ways and that not without a certaine friendly or rather fatherly care of my well dooing Secondlie that it might be a meane through the assistaunce of Gods spirite to kindle and inflame your heartes with an earnest zeale to the glorious gospell of the sonne of God by dayly and continuall exercise and practise wherein you might be sufficiently furnished with spirituall armur to endure constantly vnto the ende as good souldiers of Iesus Christ against all the assaults of Sathan and his wicked instruments which doe or may come in sheepes clothing to deceaue you and to betray your soules from the way of saluation For of this am I certaine that there will not want false prophets entycing you from Christ and that many stumbling blockes wil be cast namely and especially in your way Master Mistresse I efferis as once hertofore I presumed to aduertise you priuately by letter to the ende you might be discouraged from the way of the Lorde But beware I beseech you againe of their Angelicall or Seraphicall shewe of heauenly life Haue not by and by their doctrine in admiration but carefully looke vnto the clawes of these spirituall wolues and indifferently without affection examine the grounde of their profession by the rule and touchstone of the worde of God and you shall prooue that they deale deceitefully with guile that they be false Apostles and deceitefull workers that they goe about to beguile your senses and to blinde your eyes that they call you to worship an Idoll in steed of the true and liuing God and that they would lead you out of light into darknesse from truth into error from knowledge vnto ignorance If you shall vouchsafe to reade this little booke and to examine it throughly indifferently by the word of God and then it beeing effectually confirmed by the same to make your profit accordingly and as it is committed to your protection so to maintaine and defende it I shall not onely be satisfied and thinke my payes sufficiently recompenced but also be greatly encouraged hartily to pray vnto the Lorde to encrease the giftes of his holy spirite in you that you may goe forwarde more and more to performe that dutie in obedience which he requireth at your handes that you may ouerleape all the lets that Sathan can cast in your way continue in the certainty of true faith and that you may be fully setled vppon the death and passion of our Lorde Iesus Christ being assured that the same onelie is of sufficient abilitie to drawe you out of the dungeon of death And I beseech your worshippes that as God in aboundant measure hath mercifully endued you with all thinges necessarie for this life whereof many thousandes feele the want so without ceasing you would prayse and magnifie him for the same And as you are so nearely ioyned together not onely by reason of your possessions but especially by the bonde of mariage that you are brethren sisters that so you would ioyne togeather in the sincere profession of the glorious gospel of the sonne of God and so goe forward more and more in practise therof that the gospel being rooted in your heartes it may bring foorth sanctification the true seale of your adoption that you may feele his goodnesse in the assurance of that euerlasting and heauenly truth Beware of these two cankers I beseech you that corrupt the whole world I meane pride and couetousnesse Let them not once be named among you as becommeth sainctes Eph. 5.3 Col. 3.5 A day will come when the Lorde will fill your hope with better things then al this world can giue you Stande fast in his trueth in these slippery dayes and aboue all let his glorye and the aduancement of his worde be deare and precious vnto you In Gods matters let his will bee the rule thereof and not your owne wisedome and affections Examine your selues often by it and neglect not the pure preaching of the same Delight in the lawe of the Lord and be good examples to others Care not for the contempt of the worlde but holde fast a good conscience that you may be approued of God And our Lorde Iesus Christ giue you the forgiuenesse of all your sinnes and the peace and comfort of your conscience The Lorde let all his blessinges fall vppon you that you may see the riches and treasures of his mercie that you may be filled with all fulnesse with the spirit that you may behold the glory of the kingdome of god those thinges be reuealed vnto you by his spirite which hee hath prepared for them that loue him Amen The third day of December Anno. 1586. Yours for euer to coÌ„mand in the Lorde Iohn Frewen To the Christian Reader THE matter substance of this booke as I nothing feare to offer and commende vnto thee gentle Reader for thy profitte and instruction in the wayes of the Lorde beeing fully assured that it is the sincere trueth of God and the perfect path way vnto saluation firmely grounded vppon the rocke Christ and sufficiently warranted according to the writinges of the holy Prophetes and Apostles so the Methode manner of setting some part of it downe is not I must needes confesse so exquisite and orderly as I my selfe desire and as thou being learned maiest easily perceaue and discerne One especiall cause of this want is this when I wrote

seconde Table of the lawe pag. 61 Talent VVe must not hide our Talent vnder the grounde pag. 372. Tribulation Tribulation bringeth foorth patience pag. 194 Tribulation Seeke affliction Time looke Season V Vnitie The Vnitie of essence is not taken away by the distinction of persons pag. 219 Vertue and Vice We can neither attaine vertue nor vice by our freewill pag. 254 The worde of God is a great vertue pag. 356 Vocation Vocation after purpose pag. 269 Vsurie seeke couetousnesse VV. Will. The VVill of God must bee our direction pag. 135 147 Our will is vtterly blinde til God hath changed vs. pag. 257 Of Freewill pag. 250 The doctrine of Freewill is an arrogant doctrine pag. 251 The doctrine of Freewill is blasphemous pag. 253 Opinion of Freewill is vnthankefulnesse pag. 255 We can neither attaine vertue nor eschue vice by our owne Freewill pag. 254 Man hath no freewill to do good pag. 258. 260 Freewill ouerthrowen pag. 179. 265 Freewill and the lawe without grace can doe nothing pag. 262 Freewill highly extolled of the Papistes pag. 264 Wisedome The perfection of wisedome pag. 10 The feare of God is true wisdom pag. 364 Witnesse Of true and false witnesses pag. 109 VVhat it is to beare false witnesse pag. 104 Worde The word of God abideth for euer pag. 131 VVe must worshippe God according to his worde pag. 39 Popish satisfactions are not warranted by Gods worde pag. 179 The worde of God is a great vertue pag. 356 The cause why the worde of God is despised pag. 357 Wrong VVee must absteine from wrong and iniurie pag. 72 Against wronge and oppression pag. 92 FINIS FRVITFVL INstructions and necessary doctrines meete to edify in the feare of God 1 The foundation of our saluation THE holye Ghoste saith by the mouthe of the Apostle Paule in his seconde chap. vnto the Ephesians Eph. 2.8 Col. 1.19 that wee are saued by faith For we know not that God is our father we knowe not that we are reconciled to him but onelye by the preaching of Faith whereby we lay holde on the promises of the gospell and wherein God sheweth that he is well pleased toward vs through our Lord Iesus Christ And thus we attain to the possession of our saluation by faith and yet there is none that giueth vs faithe but God onelie Phil. 1 29. the reason wherfore he giueth it vnto vs is this because it hath pleased him to chose vs before we were made yea before the worlde it selfe waâ— made as the Apostle sheweth in the firste vnto the Ephesians In which place vers 3.4 1. Pet. 1.2 he setteth that before vs which is or ought to be most familiar and knowne vnto vs as namelie that God hath made vs pertakers of heauenly blessings in Christ Iesus and that forgeuing vs our sinnes he sheweth that we are acceptable vnto him and that hee hath taken vs to bee hys children 2 The cause of our saluation is the mercie of God IN the saluation of the godlie there is nothing to be sought for aboue the goodnesse of God For seeing we are all comprehended in this race of Adam whiche hath nothing in it but corruption and sinfulnesse and therefore wholly subiect vnto SathaÌ„ what goodnesse is it that God canne finde in vs And what can hee foresâ— in vs but onlye sinne Eph. 2.3 So that is is certaine that God doeth not choose men to take them into the number of his children because hee foresaw them to be better then those whiche he forsooke and reiected Deu. 4.37 7 8 Psal 44.3 Io. 15.16 Act. 13.48 but it muste needes be that his goodnes and mercie bare the cheefest swaie herein without any other consideration Of his owne free mercie and grace of his owne will in Christ his sonne he hath chosen and preferred vnto life whom hee will haue to bee saued and accompted among the iust Before the children were borne and when theye had neither done good nor euill that the purpose of God might remain according to election not by workes Ro 9.11.12 but by him that calleth it was saide vnto her The elder shall serue the younger Hee hath chosen vs in himself Eph. 1 4.5 1. Pet. 1.2 before the fouÌ„dation of the world was laid that we should be holie without blame before him in loue c. Seing then that the mercy grace of God do go before election as the cheefest cause thereof it is manifest that all the works of the Law and deserts whatsoeuer are excluded Iam. 3.8 Mat 3.9 whether they go before faith or followe after The Lorde your God is God of gods and Lorde of Lordes Deu. 10 17. Act. 10.34 Iob. 34.9 Eph. 6.9 a greate God mighty and terrible which accepteth no persons nor taketh reward Howe much lesse to him that accepteth not the persons of Princes and regardeth not the rich more then the poore for they be al the workes of his haÌ„ds 3 God hath not elected euery one THe Lord is debtor vnto no maÌ„ It is of his free mercye whatsoeuer he giueth vnto man He may bestow his benefits vpon whom he wil. I wil shew mercy vnto whom I will shewe mercie Ex. 33.19 and I wil haue compassion on whom I wil haue coÌ„passion In the which wordes he noteth the highest cause of bestowing grace namelie his voluntary decree and withall hee insinuateth that hee hath appointed his mercy peculierlie for certaine and yet God in reiecting whom he will is not onelye without blame but also wonderful in his wisdome and iustice Ro. 9.17 Ro. 9.21 Hath not the potter power of the claye to make of the same lumpe one vessel to honour and another to dishonour The causes of reprobation are hidde in the eternall and vnsearchable counsel of God the righteousnesse whereof we ought rather to worship theÌ„ curiously to seeke after Whatsoeuer is in any creature it is the ministerie of the power of God The faithfull being vessels of mercie are made instruments to set forth the mercy of the Lorde and the reprobate being vessels of wrath are predestinate to shewe forth the iudgements of God and both the one and the other to his euerlasting glorie 4 Gods election muste not bee a cause of negligence IF God hath bestowed any grace vppon vs and hath assured vs of our saluation in Christ by meanes of his holye spirit yet must wee not thereby take occasion to be secure and negligent Eph. 2.10 1. Pet. 1.13 14.15 1. Thes 4.7 Tit. 2.11 12. but rather bee stirred so much the more earnestly to walke in holinesse and to attaine vnto that whereunto God calleth vs. And although it consisteth not in any mortal mans power to disapoint the councel which God hath established from aboue yet if wee be carelesse we do asmuch as lieth in vs to make of none effect the purpose of God 5 Sathan is a continuall enemie to them that feare God IT

is a common thing not onelye to them that haue charge to preach the Gospell but also to all the faithful to be continuallye assaulted of Sathan when they would serue God Luk. 22.31 1. The 2.18 1. Pet. 5.8 Ro. 8.7 And it is also certaine that wee haue as many enemies which do endeuor to turn vs aside from the following of God of his worde as we haue thoughts and affections and therefore it is required that wee bee well armed with the knowledge of the Gospell to fight aswell against nature as against an infinit number of temptations which Sathan hath alwaies ready at hand 6 If we will follow Christ wee must suffer affliction SEing our Lord Iesus Christe is our head and captaine it cannot be but that our life must be as a continuall fight For Sathan who is a deadly enemie to the sonne of God 2. Tim. 3.12 wil neuer leaue the meÌ„bers of Christ in reste but will torment and vexe them so that wee shall haue nothing but disquietnesse in this life And therefore we must take good courage in him that hath ouercome the world Io. 16.13 and our truste in him muste bee such that wee doe not doubt but that the victorie which he hath gotten is gotten for vs. 7 God defendeth those that are his THe fight of the faithfull is a good fight for God doth reache forth his hande vnto them Psal 18.2 1. Tim. 6.12 2. Tim. 4.7 and the victorye is alreadye prepared for them And therefore although the world be froward and althoughe it will alwayes resist the truth and troble them that bring it yet in the ende hipocrisie shal be confounded and the rage and hatred of the hipocrits shall serue to giue a greater glasse lighte to the vertue which God giueth vnto his worde 8 Faith and a good conscience the armour of the faithfull THe true seruaunts of God must be furnished with faithe and a good conscience if they will fight vnder the banner of our Lorde Iesus Christe And moreouer it is chiefly required in the ministers of the gospell that they continue in pure doctrine 2. Tim. 1.18.19 1. Tim. 3 9. 2. Tim. 2 15. that they finde not out false imaginations neither goe astraye from true religion but that they haue right vprightnesse in them And so generallye all the faithfull muste not onely haue a zeale to serue God but they must be defenced with good doctrine and their cheefest rule must be that God may be honored 9 Faith is a pretious treasure FAith is a treasure whiche is well worthy to bee kept For it is the staye that holdeth vs vp Act. 15.9 1. Pet. 1.9 1. Pet. 5.9 it is the prop of our saluation if wee bee not wel grounded in faith we shal quiklie sinke into the bottomelesse pitte of hell Io. 5.24 and therefore as the men of this worlde are carefull to lay vp their gold and siluer which are but corruptible mettals safe and in sure keping so ought we to be much more carefull to laye vp this treasure of faithe in a good conscience For it is a thing far more pretious and deserueth to bee more embraced and maintained 10 The meanes to enioy faith alwayes IF we will enioye faith not onelie for a little time but for euer Wee muste go forwarde with reuerence When God hath once shewed vs the way of saluation there must bee no hipocrisie in vs but the true humilitie of the minde Io. 8.31 Iam. 1.25 Wee must not bee lightheaded to be carried away with our violent lusts nor yet double hearted to mocke God and to despise his grace and so may wee bee sure that God will giue vs such a constancie steedines as shall neuer be ouercoÌ„e although all the temptations in the world do rise vp against vs Ro. â— 38 yet God will alwaye keepe vs for our saluation is in his hand and he hath promised to be our keeper and faithefull protector 11 Prayer is a proofe of Faith The chiefest exercise that the children of God haue is to pray vnto God For prayer is a good proofe of our faith when wee haue recourse vnto our God call vppon his name Pro. 15.29 Mat. 21 22. Ro. 12.12 2. Tim. 2.1 2 Iam. 5.15 and doe not onelye thinke and haue care of our selues but our charitie must reach it selfe toward al both small and great whether they bee of our familiar freindes and nighe acquaintance or whether they be strangers and such as we doe not know 12 Faith is not without prayer IT is a true token that we haue profited in the word of God if so bee that we haue an earnest desire and affection to pray vnto God and so that our soules doe as it were breathe thirst after it from day to day for that man which saith that hee trusteth in God and beleeueth the Gospell and in the meane while maketh no accoÌ„pt of prayer hee sheweth himselfe to bee but a scorner and an hipocrit Ps 34.13 Coll. 4.2 Luc. 18.1 1. Thes 5.17 For if wee receiue the promises of God if wee bee assured of that whiche hee saith wee must then seeke him for as he promiseth to bee our father and sauiour so he calleth vs vnto him hee reacheth out his hande vnto vs hee seeketh nothing but as we are called to the knowledge of his truth so wee should come and pray him to accomplish those things which we haue hoped for at his hands And theerfore al they that are negligent to praye vnto God do giue a great token that they neuer tasted of his promises 13 Of Prayer Wee muste not onlye pray for the faithfull whiche are our brethren alreadye but for them that are verie farre of as the poore infidels and vnbeleeuers althoughe there seeme to be a great distaunce difference between both yet must we notwithstanding haue pitty and compassion vpon their destruction to the ende that wee maye praye vnto God that he woulde drawe them vnto him selfe 14 Loue is a token of Adoption GOD hath adopted vs to bee his children if we be the members of his sonne Iesus Christe whiche cannot bee vnlesse wee bee ioyned together in brotherlye loue one towards another If we seperate our selues from them whom God wil haue to be his owne Io. 13.35 1. Io. 3.15 1. Io. 4.20 wee deuide in sunder asmuch as lieth in vs the bodie of our Lorde Iesus Christ and so banishe our selues from the kingdome of heauen 15 The price of our redemption VVHereas sinne Sathan deathe Hell and dampnation helde vs in captiuitie we are now deliuered from the tirannie of all theÌ„ by Christ Iesus crucified Firste hee ouercame sinne when beeing the sonne of God in the shape of a reprochefull man as an innocent lambe deseruing no punishment and yet suffering moste cruell punishment and bitter deathe gaue himselfe a ful and perfect sacrifice for our sinnes And when sinne was by his death

lies and deceipts but when wee come to the touchstone of the worde of God wee shall then knowe what is to be receaued and how we may well discerne it from false doctrines and from the forged and counterfaite practises of mens deuises 24 The ende of the Lawe THE Lawe of God doth not only teache vs howe wee ought to liue with our neighbors being conuersaunt with them without deceipt malice or violence and how to serue God in holinesse and righteousnesse 1 Tim. 1.5 but the cheefest ende of the law is to leade vs to Christ to seeke our saluation in him For it hath pleased God to receaue vs into his fauour by the meanes of his onelye son because we are washed and made cleane from our filthinesse 1. Cor. 6 11 because he hath payed our debtes whereby we were in danger to euerlasting death And finally because we cannot bee iustified by the deedes of the lawe or our owne merits Ro. 5.1 Gal. 3.10 but by the free goodnesse of our God The lawe conteyneth nothing contrarye to the Gospell and if wee consider rightly wee shall finde that the Gospell is a simple expounding of that whiche Moyses preached before and althoughe there was a darknesse in the shadowes and figures of the lawe And that God was not in some respecte so gratious vnto the olde fathers as vnto vs yet notwithstanding the substaunce of the Gospel is drawn from thence 1. Tim. 1.5 Heb. 11.2 and wee haue the same faith which they had that liued before the coÌ„ming of our Lord Iesus Christ Great cause haue wee therefore to profit in the Lawe of God to take heede we lose not so great a treasure 25 Loue the fruite of Faith LOue proceedeth from faith which carieth with it a good conscience and a pure harte and so is loue the fruite of Faithe whereby wee knowe that which is secret Moreouer we must knowe that faithe is not a wandering opinion it consisteth not in talking well but it is a liuely knowledge rooted in the harte for therein God offereth himself vnto vs will haue vs for our parts to come vnto him 26 The spirit of Faith is the spirit of loue THe same spirit whiche is the spirit of Faith and perswadeth our consciences to beleeue the vnspeakeable goodnesse and mercie of God towards vs in Christ Iesus is also the spirit of loue and enflameth our hartes earnestlie to loue so bountifull and so mercifull a God that vouchsafed when we were yet his enemies to giue his dearlye beloued sonne to death for vs. Io. 3.16 1. Io. 4.9.10 Now if by the motion of one spirit we doe by faithe assuredlie know Gods goodnesse toward vs and by the knowledge and true sense thereof do loue him for the same needes must there follow obedience to his will and perpetual studie to please him Io. 14.13 Faithe then of necessitie bringeth forth loue and loue bringeth forth obedience to his will He that loueth me saieth our sauiour Christ keepeth my sayings This loue then should lead vs to obedience this loue shoulde be the roote of all good doings and not of a proud hope to merit Gods fauour and euerlasting life by our owne good woorkes Luc. 17.10 For when wee haue done all that we can doe as Christe witnesseth wee haue not yet done so much as of duetie we should doe 27 Faith it is that iustifieth HE sheweth himselfe to be a preposterous interpreter of the lawe who seeketh to be iustified by the workes thereof because the Lawe was giuen to this ende that it might leade vs by the hande to another righteousnesse Whatsoeuer the Lawe teacheth whatsoeuer it commaundeth whatsoeuer it promiseth Ro. 5.1 Ro. 10.4 Gal. 3.24 it hath Christ always for his marke and therefore all the partes thereof are to bee directed vnto him And that cannot bee vnlesse we being spoyled of all righteousnesse confounded with the knowledge of sinne doe seeke for free righteousnesse of him onlie For although the lawe of righteousnesse doeth promise a rewarde to his obseruers Yet after it hath brought all vnder giltinesse it substituteth a new righteousnesse which is not gotten by the merit of works Ro. 3 20. but being freely giuen is receaued by faith 28 The vse of the Lawe THe Lawe is giuen to condemne vs to th' end we should seeke saluation in our Lord Iesus Christ forasmuch as in our selues there is nothing but condemnation And although the childreÌ„ of God are exempt and set at liberty from the curse therof by the grace of our Lorde Iesus Christ insomuch as hee hath put out the hand writing of ordinances that was againste vs Col. 2.14 and fastened the same vppon the crosse to the end that when we shall come before the iudgement seate of God wee might be acquited and discharged yet notwithstanding because of our manifold corruptions and superfluities God applieth his law to stirr vs vp to goodnesse and to correct our vices that our hartes should not be hardened â— therefore wee ought to submitte our selues vnto it willinglie and not bee like vnto the wicked whiche must bee constreyned thereunto by force 29 The Lawe and the Gospell THe Law was giuen after a fearefull and terrible manner and it brought nothing but deathe and cursing And the Gospel bringeth vs life and saluation In the law there was as it were a vaile couering Ex. 19.18 Deu. 4.11 and God spake as it were in a shadowe but in the Gospell hee reuealeth himselfe face to face and not onelye in a naturall image but to the end that we should haue our shape turned into his glory and that we should profitte therein from day to daye In the gospell we haue the summe of righteousnesse as saith the Prophet Malachie Mal. 4.2 wherein God saieth not that hee will make his worde as a lampe as before in the Lawe but it is saide that the sun of righteousnesse shall arise and vnder his wings shal be perfect health as the Apostle also declareth that the doctrine which is nowe set foorthe is not darke and obscure For God hath in such sort taken order for what soeuer was expedient for the perfection of our saluatyon that we see clearlie in the doctrine of the gospel what soeuer is necessary and requisit for vs wee neede not any more goe seek the starres seing wee haue the Sunne that shineth so brightlie and therfore let vs learne to bee content with the Gospell forasmuche as God hath giuen vs such a direction as he knoweth meete for our saluation 30 The Lawe and the Gospel THe Lawe sheweth vs our sin the Gospell sheweth vs remedie for it The Lawe sheweth vs our condemnation Ro. 3.20 Io. 1 29 Ro. 7.7 Col. 1.6 Ro. 4.15 Act. 14.3 Io. 1.29 Ro. 5.10 the Gospell sheweth vs our redemption The Law causeth wrathe the gospell is the worde of grace the lawe is the worde of dispaire the gospell is the worde of comfort

The Lawe saith pay thy debt the gospell saith Christ hath paid it The Law saith thou art a sinner dispaire and thou shalt be damned the gosple saith thy sinns are forgiuen thee be of good comfort thou shalt be saued The law saith make amends for thy sinne the gospell saith Christ hath made it for thee The lawe saith the father of heuen is angrye with thee the gospell saith Christ hath pacified him with his blood The Law saieth where is thy righteousnesse goodnesse and satisfaction the Gospell saith Christe is thy righteousnesse goodnesse and satisfaction The law saith thou arte bound and endebted to mee The gospell saith Christ hath deliuered thee from them all He that beleeueth not Gods worde beleeueth not God him selfe the Gospell is Gods worde therfore he that beleeueth not the gospell beleeueth not god himselfe 31 Difference betweene the Lawe and the Gospell THere is nothing more necessarie and comfortable for troubled consciences then to be well instructed in the diffecence betweene the Law and the gospell and therfore is the church of Rome muche to blame in this behalfe because it confoundeth together these two being in nature so diuers and contrarye one from the other as threatnings and promises things teÌ„porall with things eternall soroweful things with glade tydings death with life bondage with freedome c. teaching the people that whatsoeuer the Lawe saith the gospel confirmeth and whatsoeuer the gospell saith the same is agreeable to the law and so make they no difference betwene Moses and Christ saue onely that Moses say they was the giuer of the old law and Christ is giuer of the new and more perfect law And thus imagine they the gospell to bee nothing els but a newe Law giuen by Christ bynding to the promises thereof the condition of our dooings and deseruings no otherwise then the old law And so deuyde they the whole lawe after this distinction into three parts the Lawe of nature the law of Moyses and the Lawe of Christe And as for the Gospell they saye it is reuealed for none other cause but to shewe to the worlde more perfect preceptes and counsailes then were in the olde lawe to the fulfilling whereof they attribute iustification and so leaue the poore consciences of men in perpetuall doubt and induce other manifolde errors bringing the people into a false opinion of Christ as thoughe he were not a remedy against the law but came as an other Moyses to giue a newe lawe to the worlde Furthermore as they make no difference beetweene the nature of the Law and nature of the Gospel confounding Moses and Christ together So neyther do they distnict or discern the time of the law and the time of the Gospel a sonder Gal. 3.24 For where S. Paule bringeth in the lawe to bee a Schoolemaister limiteth him his time vnto Christ and saith that Christe is the ende of the Law that is Mat. 5.34 Ro. 10.4 whereas the Lawe ceaseth there Christ beginneth and where Christe beginneth there the law endeth They contrariwise make the Law to haue no ende nor ceasing but giue to it immortal life and kingdome equall with Christe so that Christ the lawe together do raigne ouer the soule and conscience of man which is vntrue For either Christe muste giue place and the law stande or els the law the condemnation and curse of the law I meane must ende and Christe raigne For both these Christ and the Law grace and malediction cannot raigne and gouerne together 32 Of the true worship of GOD. The Lord our God doth straight lie charge vs in the firste commaundement of the firste table that we reserue vnto him onelie Ex. 20.2.3 Mal. 1.6 Mat 10.28 Ier. 10.7 Ps 135.6 hys whole honour not giuing anye parte thereof to anye other That wee loue and feare him aboue all that wee acknowledge him alone to bee our gouernour and guider of al things of whom we receaue all our benefittes And finally that we make our prayers to none other but to God alone For inasmuch as he is God alone and besides him there is no other Iam. 1.17 Ro. 10.14 and can and will doe all thinges for vs which are needfull aswell for our soules as bodies Wee must not goe vnto them which are no Gods neither any other where to seeke those things which caÌ„ be perfourmed and geuen vs by none but God onely The man that will truely examine himselfe in this commaundemeÌ„t must well consider with himselfe what doubting and mistrusting he hath of Gods helpe in aduersitie what vnlawfull meanes hee hath vsed to helpe him by in his seeldome or carelesse resorte vnto him in his prosperitie aduisedly considering that the lawe requiring soundnesse in our whole nature aswell in thought Deu. 27.26 as in deed accurseth him that continueth not sounde in all that is commaunded By this meanes we shal be brought to see what neede wee haue of the obedience and bloudshed of Iesus Christ Gal. 3.24 and so shall the Lawe be come our Schoolemaister to bring vs vnto Christ 33 What signifieth the deliueraunce out of Aegipt VVHereas the Lorde maketh meÌ„tion in the beginning of his lawe Ex. 20.2 of the deliueraunce from the bondage of Egipt we muste vnderstande that as concerning the bodie it is peculierly to bee referred to the people of Israel Howbeit it doth indifferently belong vnto vs all in that we are redeemed by Christ from hel the diuell sinne and death For wee are the children of Adam by nature accursed and inheritors of death Eph. 2.3 wee haue nothing in vs but sinne and so consequentlie we muste needes be accursed before God Let men pleaseâ— magnifie themselues as they liste yet beholde their birth beholde their nobilitie they are but bondslaues of Sathan they haue a sinke and bottomelesse gulph of corruption in them they are worthy that the wrathe and malediction of God should fall vppon their heades breifly being banished from the kingdome of heauen they are giuen ouer to all misery wretchednesse Now our Lord God by the hand of his sonne hath hence deliuered vs. He hath not sent a Moses as to the people of auncient tyme but not sparing his only sonne he hath deliuered him to death for vs. Io. 3.16 Being then ransomed with so deare and inestimable a price as is the holie and sacred bloud of the sonne of God We ought wholly to yeald our selues vnto him So then in steade that it was said to the auncient people that God had deliuered them out of the land of Egipt it is now saide that wee bee redeemed from the bondage of Sathan to liue vnto the Lorde Ro. 14.8 1. Cor. 6.19 as the Apostle speaketh that we are not our owne Wherefore it behoueth the faithfull that they presume not on the libertie to doe what seemeth them to liue euery one after his owne luste For our Lord Iesus Christ therefore died and rose againe and reuiued

fometh out such filthines at the mouth And the long continuance of that impudency in the hart hath brought the fruite thereof into the mouth whiche witnesseth sufficiently the corruption that is setled inwardly in the heartâ— Our communicatioÌ„ must be yea yea nay nay that which is more commeth of euill It is vnlawful to sweare by any creature because an oth hath in it an acknowledgement of superioritie and of iudgement vnto that wherby we do sweare euen to iustifie truth and to reuenge falshood and wickednesse but much more vnlawfull it is to sweare by Masse Mattens roode or any such names and significations of idolatrie 42 We muste not sweare at all WE ought to beare such a reuerence to the name of God that al othes be laid aside and banished from among vs but as necessity requireth when God suffereth vs to borrowe his name Otherwise we ought to follow that forme of speeche which our Lorde Iesus Christe hath prescribed as handling our matters in all simplicitie for all which is besides this is euil and condemned by the Lawe as namely if we take the name of God in vaine And withall let vs note that all superfluous othes and those in which the name of God is not honored as it deserueth haue in them a double euill For first wheÌ„ men let them flie so at al aduentures it is a signe that they scarce make any accompt what they say Secondly if we consider from whence this common swearing proceedeth wee shall finde that from no other thing but that men be such liars so full of falshood and deceit that when they speak the one to the other none can beleeue that it is true which is saide So then it must needes be that there is in vs great wickednesse considering that when God hath giuen vs a tongue it is in parte to communicate one with another For our tongue is the messenger of the harte whereby wee expresse vnto others what we haue conceiued in our minds Wherefore let vs learne to vse in this thing such sobriety as God commaundeth and let vs not sweare without great necessity and being thereunto required and although there are some so vtterlye voide of conscience and religion that they make no accompt of swearing by their Faith yet let vs know that this name of Faithe ceaseth not therefore to be in price before God for he holdeth it deare and it is an hallowed thing vnto him which neither can neither ought to be vnhallowed except we wil be in great fault and incurre the daunger of the threat pronounced in this third commandemeÌ„t So it is not sufficient not to haue pronounced expresly by God but wheÌ„ one sweareth by his faithe or taketh any confirmation from that which hath any signe of the Maiesty of God his name is vnhallowed in this thing If this nowe be true as indeede it is most true what then shal be said of those which vse false othes to disguise their purposes which sweare rashlye euen to sporte themselues with othes yea to despite God by their execrable blasphemies insomuch that hee hath neither flesh nor bloud nor any thing else which they spare These are not onely holden faulty for abusing the name of God but because they vse him to the greatest and moste execrable reproch they may doe 43 Men ought to deale together in sincerity that swearing may be vtterly excluded ALL kinde of othes are vnlawfull which by any abuse do prophane the name of God to the reuerence wherof they ought to serue Men therefore ought sincerely and in good faith commonly to bargain one with an other because that the simplicitie and true meaning of their talke shal be no lesse then an othe among theÌ„ which regard not sincerity And certainly it is an excellent order in correcting faultes to note and mark the springs out of which they flowe For whereof commeth such promptnes in swearing but because in so great vanity in so manie deceits in such inconstancie and wauering nothing is credited Mat. 5.34 Our Sauiour Christ therfore requireth vs to be circumspect in our talke and constant in our words that we neede not sweare at al. Hee teacheth vs howe we should bargaine as namely that we be simple and constant in that thing which once we affirme or deny if we affirme any thing to do it truely and if wee denye anye thing to deny the same also truelye The like manner of speech also the Apostle Paule vsed to the Corinthians saying 1. Cor. 1.17.18 When I was thus minded did I vse lightnes or minde I those things which I minde according to the flesh that with me should be yea yea and nay nay God is faithfull that our worke towards you was not yea and nay Esay 9.17 Rom. 3 4 Men very seeldome doe vse to affirme or deny truelye that which they think but are delighted with lies and that is the cause that wee haue such indenting such folding and binding in obligations as though there were no credit in men at all whiche vndoubtedly is very small Now because this is the true kinde of barganing when men speake no more with their tongues then they think in their hartes our Sauiour Christ pronounceth that whatsoeuer exceedeth is sin Neither is their iudgement to be allowed which think him to be in fault of the oth Mat. 5.37 Ia. 5.12 that wil not beleeue him that speaketh for Christ teacheth that meÌ„ are in fault that wil be constrained to sweare for if there were any faithfulnesse among them if they were not wauering and double tongued they would haue simplicity true dealing 44 Of the Sabboth day The Lord ordeyned the Sabboth day first that it might bee a figure to represent our spirituall rest that we ceasing to doe our owne workes the Lord might bring forthe his works in vs that is by mortifiing our flesh and subduing the inordinat affections of our nature to the end that Gods spiryt may beare rule in vs. Secondly that in one place we should assemble our selues togeather with feare and reuerence to heare Mat. 13.23 Act. 20.7 15.21 marke and lay vp in our hearts the worde of God preached vnto vs to pray altogether with one consent that we vnderstand and at conuenient times to vse the sacraments in faith repentaunce Luk 4.16 Mat. 18.19 1. Cor. 14 15. 1. Cor. 11 33. And thirdly to make the estate of seruaunts which are vnder bodily maisters more tollerable As touching the seuere and straight commaunding of bodilye reste it belongeth to the ceremoniall lawe which was abolished at the comming of Christ The spirituall rest is of two sorts For first our powers and actions cease rest so that in the works of olde Adam we must not onelie not followe our will but that moreouer all that which is good in vs we must geue vnto God because he only is holie Ex. 31 14.15 Ezech. 20.12 and maketh al them that are holy to

themselues The same is witnessed in Ezechiell And in the Acts of the Apostles the couenaunt made with Abraham for blessing al nations in his seede is said to be performed in Christ in turning euery one of his from their iniquity Act 3.26 Vnto you saieth the holy Ghost hath God raised vppe his sonne Iesus and him hath he sent to blesse you in turning euery one of you from your iniquities The Iews had this speciall ceremonie of rest to exercise them in the doctrine and practise of mortification the trueth of which ceremony is fulfilled in Christ For by the power of his death it is brought to passe Rom. 6.8 that sinne dieth in his It was necessary they should be acquainted with this doctrine for the Lord hath no seruice of vs that he wil accept of if we learne not to renounce and deny our affections Neither can we go truely to the obedience of him but in the deniall of our selues 48 How wee ought to profite by the Saboth THe Saboth day ought to serue vs as it were for a tower to make vs mouÌ„t on high to view the workes of the Lord from a farre when we are neither hindered nor occupied with any thing but that wee may applie all our senses and all our whole vnderstaÌ„ding to reknowledge the gracious giftes and benefites which he hath bestowed vpon vs. And when wee shall haue well practised this on the Saboth daye that is to say when we shall haue deepelie considered the works of God we shall verilie all the rest of our time be giuen hereunto and these meditations shall so fashion and adorne vs that the next day Ex. 20.8 Deu. 5.12 and all the rest of the weeke we shall be ledde to thanke our God when so before hande wee shall haue premeditated on his workes to make our profit therein But when the Saboth day is spent not only in vnlawful games pastimes ful of vanitie but in things with are altogether coÌ„trarie vnto God that men thinke they haue not celebrated the same except God therein be by many and sundrie waies offended when men vnhallowe in this sort this holy day which God hath instituted to leade vs vnto himselfe it is no marueile if wee become brutish and beastly in our doinges all the rest of the weeke Wherefore let vs know that it is not sufficient to come to church on the Saboth day to receaue some good doctrine and to call vpon the name of the Lord but we must digest those things which we heare and receaue apply al our senses to the better vnderstanding of those benefites which God bestoweth vpon vs Mat. 7.24 Luk. 11.28 Ia. 1.22 c. and that by this meanes we bee so formed and fashioned to the same that the Monday and all the rest of the weeke following coste vs nothing to come and aspire to our God and that wee neede but call to minde that which wee haue learned before at good leasure when our mindes be as it were vnwrapped from all those thinges which hinder vs to receiue the workes of God 49 Of the second table of the law AS the Lord in the fower commaundements of the first table doth perfectlie instruct vs in al the dueties that appertaine directly vnto his worship and seruice euen so in the second table he doth giue vs rules and precepts for the duties that we do owe vnto men The dueties vnto God do admonish vs that al our doings towardes men are nothing where Gods glorie doth not goe before As it is written by S. Iohn In this we know that we loue the children of God when we loue God and keepe his commaundements As like as our dealing with men is nothing when the true seruice of God 1. Io. 5.2 is either not knowne or not regarded so that seruice that is giuen vnto God is not accepted when our brethren are neglected of vs. And therefore our sauiour Christ chargeth vs that wheÌ„ our neighbour hath any thing against vs we should not presume to offer anie gift vnto God before we be recoÌ„ciled Mat. 5.23 24. So greatly doth the Lord esteeme of this louing conuersation with men that the holy Ghost maketh it the proofe of our blessed estate We know saith S. Iohn that we are translated from death to life 1. Io. 3.14 Ex. 20 12. Ier 19.3 Col. 3.20 because wee loue our brethren Concerning that which we do owe vnto men the honoring of father and mother hath the first place To honour our parents is to yeelde vnto them all obedience reuerence and gratefulnes Children saith S. Paule Eph. 6.1 obey your parents in all thinges for that is well pleasing vnto the Lord. And our Sauiour Christ Math. 15 so likewise Mark 7. doth declare out of this commaundement how children ought to behaue themselues towardes their parents By father and mother all those are vnderstood who are the conueiers of any speciall goodnes of God vnto vs whom because he hath vouchsafed to be his meanes in conueying of the grace that we do enioy by him he caÌ„not abide that they should be without honour at our handes 50 We must obey our Superiours GOd will proue our obedience and the loue we beare him wheÌ„ he commandeth vs to walke in all equitie and vprightnes with our neighbours and that wee liue together in such loue and vnitie that anie one be not giuen vnto himselfe but that we communicate together and that euery one according to his abilitie to do well imploy and force himselfe thereunto This way God proueth vs to know whether we worshippe him vnfainedly and from our heart And this is the cause why our Lorde Iesus Christ saieth that the weightier matters of the lawe is iudgement Mat. 23.23 mercy fidelitie Therefore when we liue with men without hipocrisiy and dissimulation when wee are not geuen to our subtill sleightes nor malicious practises when wee studie to minister and to serue euery one in his commoditie when we maintaine right and resiste wrong as much as lyeth in vs wee then shall accomplish the chiefe and principall part of the lawe Not that the seruice of God ought in the meane time to be forgotten or that it is of lesse importaunce but because it is vnpossible that men acquite themselues in their duties towardes their neighbours except they be lead therevnto by the feare of God And although mention bee here expresselye made of father and mother yet there is no doubt but God meant to deliuer a generall doctrine Rom. 13.1 of hauing al superioritie in honour For if it had not touched any thing of the duetie we owe to other superiours as Princes Magistrates and those which haue the sword of Iustice if it had deliuered nothing concerning Masters it woulde haue seemed to haue bene vnperfect Therefore we must conclude that God hath commaunded that all they which are in honour and authority be honored and obeyed Neither ought we to

account it straunge that vnder one speciall kinde of obedience to be yeelded to al superiours the whole is comprised For this was not done because God could not speake it in other manner but for our profite and instruction For when wee see that God abaseth himselfe to our rudenes and that hee speaketh according to our capacitie it taketh from vs all excuse remoueth al pretences whatsoeuer and euerie one is bound to order himselfe aright Gen. 6.5 coÌ„fessing that there is nothing which hindereth vs from doing our duties but that we be rebellious against God wil not beare his yoke 51 Of Magistrates and how we must obey them PRinces and Magistrates do not rule for their owne cause but for the common profite neither are they indued with an infinite or vnlimited power but such as is tyed to the health of their subiectes They are bound to God and men in their principalitie Deu. 5.16 Deut. 1.17 16.19 Leu. 19.15 1. Sam. 16 7. Pro. 24.23 Ia. 2.2 vnto God they must giue an account seeing he hath aduaunced them to so great honor and hath placed them as it were in his seat and will haue them gouerne as it were in his person So did Moises and Iosua giue the iudges which they made wel to vnderstand ye shal haue no respect of persons in iudgement saith Moyses but shall heare the small as well as the great ye shal not feare the force of man for the iudgement is Gods And therefore it behoueth Princes and Magistrates to take good heede to themselues knowing that God wil haue an account of them and they must appeare before the Lord Iesus to giue an account of their office which they haue executed They ought to imploy themselues in this that their subiectes be maintained and kept in good peace that euery man may quietly enioy that which is his own that no man be oppressed put to wrong that they themselues stand for right and equitie without accepting of persons Deu. 27.19 Ex. 23.3 that there be no partialitie nor fauour vsed no hatred nor reuenge shewed and that there be an honest and indifferent dealing betwixt man and man that our liues be honest and seemely not dissolute and lawlesse but especially and aboue all that they maintaine Gods honor and pure and true religion according to his worde For as much therefore as the magistrates are appointed to maintaine the state of mankinde and to be their protectors it is great reason that we pray for them and with all humblenes and reuerence submit our selues to their lawes and decrees being not repugnant to the will of God reuealed in his word for otherwise we shall resist the ordinaunce of God 1. Tim. 2.12 Ro. 13.3 and shew our selues to bee publicke enemies of mankind 52 The exposition of the sixt commaundement IN the second commaundement of the second table the Lord our God doth not onely giue vs a lawe to restraine our outward deedes but principally to bridle the affections of the mind He teacheth vs that vnto this knitting together by honoring ech other we ought to bring with vs a singular care of preseruation to bee spread forth vnto euery one He forbiddeth vs all hilling fighting and quarelling Deut. 5.17 Exo. 20.13 Gen. 9.6 Mat. 5.39 Col. 3.13 Leu. 19.17 19. Mat. 5.22 1. Ioan. 3.85 Pro. 20.22 Ma. 25.35 Esay 58.7 Luk. 6.27 Mat. 5.44 Leu. 9.17 reproches mocking and such like He forbiddeth all killing in heart that is all anger malice and desire of reuenge He commaundeth vs to preserue life by exercising the workes of mercy and compassion towardes our brethren and towardes our enemies to loue one an other inwardly in hart as our selues Our Sauiour Christ maketh this exposition of this commaundement Mat. 5. in which place also he teacheth that we must seeke to be agreed with our aduersarie that we must not striue in the law and therfore much lesse assault our neighbours with violence Of these matters the Apostle Paule entreateth more at large 1. Cor. 6. Eph. 4. Ro. 12.17 18.19.20 Num. 35.16 c. The Lord in the lawe accurseth him that taketh reward to shed innocent bloud With murthers the liuely image of God is blotted out and therefore this bloud asketh vengeance at Gods hande and peace is not graunted vnto that lande that maintaineth murtherers vntil it haue drunke their bloud 53. Anger is to be auoyded with hatred and enuie SVch men as be geuen to anger are also cruell Gen 4. 27. Exo 14. 1. Sam. 18. 2. Sam. 15 2. King 12 as we haue example by Cayne Esawe and the brethren of Ioseph A man that is furious is like vnto a floud of water that descendeth with raging as we may see in Pharao Absolon and Roboam Anger is cruell and wrath is raging but who saith Solomon can stand before enuie whereby he giueth to vnderstand that the company of the wrathful and furious man is verye hurtfull and daungerous Pro. 27.4 and therefore that wee should not desire the same but should rather shunne and auoyde it And for as much as we desire not that anie should flye our company as from cruel and wrathful furious and vnmerciful men and also that we would not haue our neighbours to bee such towardes vs Eph. 4.31.32 Col. 3.8 let vs learne with S. Paule to put froÌ„ vs al bitternes anger wrath and such like The angry and wrathfull are very daungerous but the enuious are farre more cruell and greater transgressors of this commaundement for besides crueltie and raging the which may be corrected in the angry and wrathfull the enuious is ambitious and arrogant a dissembler purposing malice obstinate and hard of heart against his conscience so that they are altogether without reconciliation as we may see in the Scribes and Pharisies against our Lord Iesus Christ Wherefore let vs take diligent hede not onely of the enuious 2. Pet. 2.1 but also that we our selues enuie not that wee bee no murtherers backebiters nor violent oppressors that wee eschewe anger hatred and wrath and liue in godly peace and quietnes with our neighbours according to the will of God Angry words and thoughts forbiddeÌ„ in this commaundement THe Lord is not onely carefull to haue obedience from our handes but also from our thoughts and tongues so that both thoughtes and wordes must come vnder subiection vnto him Io. 4.24 that neither of theÌ„ be infected with malice which the Lord so hateth and abhorreth For we must interpret the law according to the nature of the Lord who is the law giuer Man by reason that hee onely seeth the deede and cannot discerue of the heart maketh lawes for the outwarde doinges and punisheth theÌ„ alone without proceeding further Act. 1 24. Ro. 8.27 1. Th. 2 4. 1. Io. 3.20 1. Io. 3.15 but the Lord who searcheth the harte and reynes maketh lawes for it and punisheth euen the consent of the hart going

against his law For in asmuch as the Lord hateth the euill it selfe he cannot but abhorre it wheresoeuer he shall find it whether in heart hand or tongue Whosoeuer hateth his brother saith S. Iohn is a mansteare We see hereby that not onely grosse euils come into reckoning before the Lord but euen hatred setled in the heart although the hand hath neuer beene stretched foorth to execute the same Neither commeth it before him as a trifling toye but it appeareth monstrous hauing no other shape vpon it nor other account made of it then of murther This was the cause why the Lord forbidding hatefull and malitious thoughtes in this commaundement woulde giue it no other name then murther teaching vs that howsoeuer wee nourish such thoughtes and make small account of them yet his iudgemeÌ„t is plaine that they be no better then murther when the hart of man is setled in them We may see in the Gospell how our Lord Iesus Christ hateth wordes which proceede from malice and anger and pronounceth that whosoeuer shall say foole to his brother shall bee worthy to be punished Mat. 5.22 Hatred towardes our brother is so greeuous in his sight that it stayneth and defileth what soeuer it toucheth bee it thought or word maketh it so heauie that the Lord can no longer beare it 55 We must absteine from wrong and iniurie THe Lorde in declaring that hee is displeased when one man doth iniurie to another sheweth vs thereby that this ought to withholde vs from doing wrong except we be bereaued of all sence And to the end we mighte better aduise our selues in this thing he declareth further Ex. 20.13 that there cannot be a murther committed but the earth therewith muste needes be polluted and defiled And as it appeareth in the booke of Numbers The effusion of mans blood in it selfe importeth a filth such a blot Num. 35.43 as scarse can be wiped out When mention is made of killing euen in a battle approued and allowed it appeareth 1. Chro. 22. that a man therby is become vncleane because wee mighte learn therebie to haue in greater horror and detestation the effusion of blood 1. Chro. 22 8. If an enemie be killed in open battell althoughe God pardon this because he which killeth him hath iust and lawfull cause and doth it for ne-nessitie yet notwithstanding it is said that the man which hath slaine him is polluted and made vncleane to the end we might knowe that God hath created vs to liue together in peace and that wee can giue neuer so little a blowe in anger to our brother but that we defile our selues and become by and by vncleane before the face of God Io 13.35 The persons of men must be accounted deare and pretious in our sight for vntill we be come vnto such perfection God will alwaies accouÌ„t vs for murtherers If one strike his neighbour and kill him not yet is he alreadie a murtherer before God to the end God might declare vnto vs that howe euer wee esteeme them as light and little faults to bee the occasion of tumults and sedition Deu. 5.17 that hee notwithstanding shall not so account of them because they are al as weighty as murther 56 Of Anger and the effects thereof THe sonnes of Adam are of such a nature that they wil be feared doubted and cannot suffer to bee despised nor to receaue any signe of contempt If it seeme vnto anye one that any do labour to trouble him he is straightwaye moued with anger wrath and sodainly doth shewe it by contentions debates strifes and in outragious words and violent deeds He boyleth so vehemently with impatiencie and furie he hath so great desire to be reuenged for the iniury that he perswadeth himselfe to be done vnto him that he looseth al boldnes and cannot dissemble his naughtie stomacke and yet it seemeth vnto him that he is mightie and strong and that he behaueth himselfe in good order and that his heart is vpright because he suffereth none to hurt or bite him neither to tread him vnder foote But the holy Ghost by the mouth of Solomon pronounceth him to bee a foole Pr. 12.16 Mat. 5.25 A foole saith he in a day shal be knowne by his anger His meaning is not that the foole is satisfied to haue shewed his anger and wrath for a litle space and afterward returneth to be reconciled and to bee freindes againe with them with whom he was angry as euery one of vs must doe in following the goodnes of our heauenly father For he endureth but a while in his anger but in his fauour is life And for to follow him we must obey the exhortation of S. Paule Be angry saith hee but sinne not c. And againe let all bitternes anger and wrath crying and euill speaking bee put away from you with all maliciousnesse Eph. 4.29.31 c. We must not dwell long and abide in the company of the contentious for to knowe the wickednesse of his hart For for euery little thing done contrary to his will hee wil shewe by iniuries raging violences what he is within As Cain against Abell Corach Dathan and Abiram against Moses Gen. 4. Num. 16. 1. Sam. 27. Saul against Dauid the enemies of the trueth against the children of God Not onely among the Papists but also there where they boste of the reformation of the Gospell 57 The exposition of the seauenth commaundement IN the third commaundement of the second table the Lord our God doth not onely forbid all adultery fornication and al other vncleannesse in our bodies but also all impure thoughts and lustes of the heart He forbiddeth vs vnchast behauiour gluttony drunkennesse and all other things whatsoeuer may entice allure vs vnto vncleannesse He commandeth vs to kepe our bodies and soules chast and pure or if the gift of chastity bee not geuen vs then to vse the lawfull remedy appointed by God whiche is mariage for inasmuch as our bodies and souls are the temples of the holy spirit Deu. 5.18 Leu. 18.20 Deut. 23.17 Mat. 5.25 Esay 3.16 Ro. 13.13 Eph. 5.18 1. Th. 4. Heb. 13.4 wee ought to keepe them in all purenesse and not onely to absteine from the carnall act but also to be chast in heart wordes and behauiour The Lorde doth not only forbid adultery but also all vncourteous wrongful and intollerable liuing together he wil haue the life of maried persons to be ruled with charity How great a fault God iudgeth adultery may here be known in that hee hath condemned it with death the which maye more at large bee seene in Iob the thirtie and one chapter and Prouerbs the fift and six chapters 58 Fornication is forbidden Adultery is not onelye condemned and forbidden in this commandemeÌ„t but also fornication when both the offendors are single persons Fornication is forbidden in expres words in Deut. There shal be no whore saith the L. of the daughters

come not neere the gate of the whoremongers and harlots house and that they haue a number of lawfull children neuerthelesse yet as touching them there nothing remaineth but a curse and malediction for vnto the vncleane and infidels nothing is cleane 61 The Papists opinion concerning mariage OVr Lord God hath shewed that all they that cannot absteine from mariage ought to vse it Yea and that which is more if any maÌ„ see although otherwise hee haue no neede that hee can serue God better being maried he is bound to marie considering that is a kind of life that god liketh well of accounteth honorable The Pope holy papistes on the contrarieside Ge. 1.27 2.24 kicking against the holye ordinance of God affirme and saye the ministers of the worde of God cannot be holy vnlesse they abstaine from mariage The high Priest saye they in the olde lawe when he went into the Sanctuarie must needes bee seperated from his wife and againe that it is an ordinarie thing amongst them when they offer sacrifice vnto god that he that is in that office must wholly renounce marriage and haue nothing to do with women Concerning the first the papistes speake blasphemie against God in saying that the Shepheardes of the Church of Christ are called to sacrifice Iesus Christ For the masse as we knowe is a verye deuillish and detestable thing True it is that God commandeth vs to sacrifice the soules which we shall get to him by meanes of the Gospell as S. Paule also speaketh vnto the Romaines But as for the high Priest of the olde law Ro. 12. he was a figure of our lord Iesus Christ which is not at this day in vs and therefore it is a beastly and blasphemous argument wherewith the papistes haue deceiued the simple people in that they haue not suffered their priestes to be married and are come to this point to cal the state of marriage a defiling and so despise the ordinance of God Heb. 13.4 The holy Ghost hath pronounced that marriage is honorable for all men and yet the papistes dare affirme that it is foule and filthie therfore the deuill is the authour and finder out of their doctrine And great occasions haue we to prayse God and to giue him hartie thankes for that hee hath drawn vs out of such a confusion and hath shewed vs the only way to serue him so that we may be out of all doubt that he liketh well of our life that we cleaue simply to his word not adding any thing to it Deu. 4.2 12.32 but followe the pure rule that is conteined in the same 62. Christians must be sober continent chast and modest THe will of our God is that wee should liue soberlye and chastlye that christians should bee no adulterers no fornicators not giuen to idlenes waÌ„tonnes drunkennes gluttony nor to anye such like but that they should abstaine from al these things and endeuour with al godly affection to discharge their dueties according to his word Ex. 20.14 Luk. 1.75 Gal. 5.19 1. Cor. 6.9 Tit. 2.12 and to walke before him in holines all the daies of their life Whosoeuer are giuen to dissolutenes and excesse it is certain that they are not spirituall what countenance soeuer they make to the coÌ„trary but they follow the flesh and performe the filthye workes of the same and therefore is this horrible sentence pronouÌ„ced against them that they shall not be inheritours of the kingdome of God It is the will of our heauenlye father that christians should liue soberly and moderately auoyding all occasions whereby they might be entyced and prouoked to wantonnesse and vncleannesse But it is not sufficient onely to restraine the outragious wantonnesse and lust of the flesh but also the flesh when it is moste sober and in his best temperance must be subdued and repressed least it fulfill his lustes and desires For the most sober and temperate are manye tymes moste assayled with temptations 63 The exposition of the eight commandement In the fourth commaundement of the second table Deu. 5.19 Eph. 5.3.5 Col. 3.5 Ps 62.10 1. The. 4.6 Ex. 22.21.22.23 Pro. 27.27 Ge 3..19 Eph. 4.28 the Lord our God doth not onely forbid all stealing and such robberies as are punished by common lawes But he forbiddeth al stealing in heart that is all desire of any mans goods wrongfully He forbiddeth al deceit and wrongfull dealing al vnlawful and deceiue able occupations whereby we plucke vnto vs anye part of our neighbours substaunce whether it bee by violence by fraude or by anye other meanes that God hath not allowed by his word And on the other side hee chargeth vs to be content with that portion which the Lorde hath lent vs to applye our selues honestly in our vocation and calling to liue of that which is our owne and also to bee helpfull vnto others All such as feare God must haue regard that the possession and getting of their goods be without couetousnes fraude thefte and deceit but honest and pleasing God as comming by inheritaunce or of honest and diligent paines taking for God in this commaundement forbiddeth vs to take awaye or keepe any thing that is due to another by what meanes soeuer it be done wherfore false weightes and measures are forbidden thinges founde by chaunce must not be kept but restored againe to the true owner That which is left with vs to keepe and lent vs must be wholly geuen home againe The dueties that are due vnto euery man must be done vnto them and no man must be defrauded of the thinges that are his Debtes must be paide at the time appoynted without the hurte of our neyghbours but especially the wages due for mans worke must be paid truely and quickly The Lorde expoundeth this commaundement ver 19. ye shall not steale neither deale falsly nor lye one to another saith the Lorde For in so much as God is a spirite he hath not onely regarde to robberies that be committed in deed Leu. 19.11 Io. 4.24 but he considereth as well our secret enterprises our deuises and purposes and the desires of our minds to come by ryches through our neighbours losse 64 Diuers sortes of stealing THere are many kindes of theeueries for some vse priuy and secret sleightes when they drawe to themselues by subtle meanes and practises the substaunce of another Ex. 20.15 Deu. 5.19 other vse open force and violence and some vse more slie feates and such close coÌ„ueiances that a man shall not be able to accuse them before the world and yet because they walke not in al simplicitie and vprightnes they are theeues before God But in the meane tyme we haue to note that god iudgeth not of theftes after the manner of men for they which liue in great credite reputation before men shall not cease to be condemned before god and therfore we must not bring our own fantasyes to iudge of theftes thinking to escape the hand of God

the oppressors the couetous and cruel vsurers is the depriuation and loosing of the true and heauenly riches which are much more precious then all the transitorye treasures of this life 67 Of riches and how they hurt OVr Lorde Iesus Christ verye aptly in his Gospel compareth riches and worldly pleasures to thornes for as thornes haue fayre greene leaues and beautifull blossomes and flowers that may allure a man to reach at them so if he take holde of them hastily he shal be sure to be pricked with them Mat. 13.22 So there seemeth to be a certaine beautie and sweetenesse in riches therby to purchase worldly pompe and pleasures but if a maÌ„ with greedy desire reach at theÌ„ 1. Tim. 6.9 they will wound him pearce him to the hart For riches worldly pleasures pricke in getting they pricke in keeping and they pricke in departing and coÌ„monly they wound a man so greuously that without repentance they kil him for euer Rightly therfore are they resembled to pricking dangerous thornes there is nothing that doth so fully possesse the minde of man nor so mightely pull it from God and the care of saluation as the studie of riches and worldlye pleasures Wherefore our Sauiour Christ sayth that it was as easie for a Camel to passe thorough the eye of a needle Mat. 19.14 as for one whose heart was possessed with desire of riches to enter into the kingdome of God The same thing in effect he also teacheth in the parable of the rich man that made a feast for the marriage of his sonne and sent his messengers to bid the guestes and they refused to come pretending sundrie excuses Math. 22.1 c. One sayd I haue bought fiue yoke of Oxen and must needes goe proue them I pray thee haue me excused Another sayd I haue bought a farme and must go see it I pray thee haue mee excused The thirde sayde Luk. 14.16 I haue married a wife and therefore I cannot come By this feast is meant the communion of the gospel benefit of our saluatioÌ„ purchased by Christ To this feast meÌ„ are called by Gods messengers that is by the faithfull ministers of Gods worde the excuses made shewe what causes commonly they are that with hold mens minds froÌ„ obeying the word of God coÌ„ming to the gospel that is the cares of the world the study of riches the pleasure pompe of this life noted by these 3 kinde of things whereof our sauiour Christ speaketh in the same place And would to God these impedimentes had choaked the word of God hindered the hearing of the gospel in Christes time onely were not of greater force in the harts of men at this day in England Mat. 6.24.27 c. And the cause thereof is the care of the world loue of riches which maketh theÌ„ to haue no regard of the worde of God nor of their owne saluation 68 Howe riches ought to be vsed IF a man be rich hee must vse the goods he hath in his handes and that in doing homage vnto God which he cannot doe vnlesse he be coÌ„tent therwithal to resigne theÌ„ vp to forgoe them then vse them as it is meete There are two thinges requisite if they that haue possesse riches Mat. 5.3 Ps 62.10 will vse them aright First of al they must be poore in spirit that is to say they must not be tied to their riches but when it shall please God to make them poore they render vp the whole into his handes and desire nothing but to haue their coÌ„tentation in him Secondly while it pleaseth God they shall enioye their riches which they possesse that they knowe howe to vse theÌ„ moderately that it be not to glut themselues with them and to hurte their neighbours to make themselues gorgeous braue aboue their estate but alwaies vse them so as God hath commanded 1. Pet. 5.7 And if we be poore God will prooue our patience by this meanes and haue vs to depende wholely vppon him Ps 40.17 Hee that hath much must not trust in his wealthe he that is poore and low must know that hee hath his Father in heauen and that the blessing of God is better then all the kingdomes and treasures of this worlde When we haue scraped togeather all that wee can possiblie desire if God blowe vppon it it will all goe to winde but if God blesse vs Esa 40.24 bee it neuer so little that hee hath giuen vs it will suffice vs it will be ynough for vs to liue from hande to mouth for Gods hand shall continually be stretched out vppon vs to content vs. So then seeing God hath set downe this rule that men content themselues with that he giueth to euerie one it is certaine 1. Tim. 6 9 that whosoeuer coueteth to be riche he cleane casteth off the yooke submitteth not himselfe to Gods order Wherefore let vs take heede to our selues be content to be nourished in this worlde knowing that God hath reserued this office to himself as that we aske craue at his handes our dayly bread Let vs worke Mat. 6.11 do our duties in our vocations Luk. 11.3 And if it please god to encrese vs moreouer beyond our hope and cause our riches to growe let vs yeelde him praise and thankes for the same 69 We must haue an assured faith and a contented minde THere are two things without the which we shall neuer be able to performe any acceptable obedience vnto God in this eight coÌ„mandement The first is an assured faith in the promises of God that he will prouide for vs thinges necessarie aswell for the bodie as the soule and that he hath charged himselfe aswell with the care prouision for the one 1. Pet. 5.7 as for the other This faith if it were true would consume many feares cares of our minde for worldly matters Mat. 6.33 so that we might apply our selues vpon the care of better things This did the holy ghost knowe very wel therfore mening to cure couetousnes he maketh the plaister of faith saying Let your conuersation be without couetousnes Heb. 13.5.6 Iosh 1.5 Ps 118.6 for he hath said I wil not faile thee nor forsake thee When our heartes shal be fully perswaded that the Lorde will not leaue vs nor forsake vs we cannot be so greatly tormented with the care to liue and to obtaine necessarie things for vs hauing so strong assurance for it as is his promise who hath made al things of nothing with his worde The seconde thing is Ps 33.6 to finde a contented mind with that which we haue already And therfore to stay in it as in a poreportion with great thankfulnes of hart to our God for it bearing our port countenance in all our doings accordingly without any exceeding whatsoeuer For if once our affections shal ouerflow the bankes of

Paules Epistles vnto the Romaines 76 What is ment by the word couet TO couet sometimes importeth the will which is in a maÌ„ as wheÌ„ one shall cast his eye vpon the goodes of his neighbour if he shall be tempted to couetousnes and that he norish such a temptation in him and geue himselfe the bridle sinne then hath wonne so much Ex. 20.17 Deu. 5.21 that he hath a resolute will in him that he coulde wish well that the same were his This is one kind of desire which importeth withall a will when a man shall consent vnto sinne and if he had the meane he would put in practise his wicked will and purpose which he hath conceiued Now such wicked desires haue bene already forbidden Deu. 5.18 19. Ex. 20.14 15. when it hath bene said Thou shalt not steale thou shalt not commit adultery For God hath not onely forbidden the acte of fornication and stealing but to desire and lust after either the wife of another or his goodes and substaunce But there are other desires and lusts to the which we cleaue not at all to consent vnto them which oftentimes tickle and stirre vs vp and wee perceiue some motion in vs which is against God and is rebellious to the integrytye and vprightnes which is conteined in the law and such desires are forbidden in this place For God not without cause hauing condemned all euil desires and affections annexeth that this is not yet such a perfection as hee requireth but wee must know that euery affection which stirreth vs vp vnto euill although wee conclude not anye thing within our selues neither rest our selues vpon it that if onely a concupiscence forceably breake forth in vs and wee striue therewith that this is a sinne committed and wee are culpable before God And thus we see what integrytye the Lorde requireth of vs in this commandement Deu. 6.5 Mat. 22 37. Mat. 12.29.30 wheÌ„ hauing forbidden wicked desires he adioyneth that both our sences and mindes must bee locked vp in such sort vnder his feare and inflamed with such a loue and desire to walke in all holines that we be not moued or driuen either on one side or other by any wicked passion to desire either the goodes or the wife of another 77 What is ment by the word neighbour BY the word neighbour God meaneth not onely our kinred and frends at whose hands we hope for some profit and aduauntage or which haue deserued some recompeÌ„ce at our hands but hee wil haue vs to haue an eie to the coÌ„moÌ„ aliaÌ„ce which he hath set among vs for therfore are we all formed after his Image and beare his marke Deu. 5.21 Ex. 20.17 Luk. 10.29.37 Pro. 27.10 Besides this we bee al of one nature the which ought to hold vs in true vnity and brotherlye loue but many make themselues vnworthy of it for some be ful of wilines and malice some are full of pride othersome are ful of harmefulnes so that asmuch as lyeth in theÌ„ they do cut off themselues from the araye and coÌ„pany of neighbours yet notwithstanding although men deserue not â—o be counted and taken for neighbours yet in bearing them loue wee shewe it is good reason that God should ouerweigh our owne naughtines Such as are our enimies labor to deuour vs do notwithstaÌ„ding not cease to be our neighbours in respect of the order that God hath set And for the same cause also our Lorde Iesus Christ telleth vs that it is no charity to recompence him that hath done vs a good turne or seruice nor to loue those whoÌ„ we like of Mat. 5.46 Luk. 6.27 Act. 7.60 1. Cor. 4.13 or at whose haÌ„ds we looke for some profit For the heathen do asmuch as that commeth too but they do it not to obey god and his law and when we haue regard of our owne profit it is rather a louing of our selues then any point of charitye For the markes that charity shooteth at are god and the communion or felowship that ought to be among vs then it is a true proofe that we are desirous to loue God when we endeuour to do good euen to them that are vnworthy of it But because we are very far from the perfection of the law it behooueth vs to fight against our owne nature that we may obey God For the true exercise of christianity is to acknowledge and bewaile our own sinfulnes and infirmitie in discharging our duety towards God and therupon to labour and endeuour to winne of our selues from day to daye so as our lustes maye not ouermaister vs but rather that God may haue such superioritye that in stead of louinge our selues we may labour to imploy our selues in doing good wheresoeuer he calleth vs. 78 We must applye our thoughtes delight and desires to profit our neighbour THe lord our god commandeth vs to bring our desires thoughtes and delightes vnto the good and benefit of our brethren and that wee bring not onely handes to do well to our neighbours but also heartes thoughtes desires lusting longing and delighting therein according as the Apostle testifieth of himselfe that hee was delighted with the lawe of God according to the inner man whereunto accordeth the holye Ghost by the mouth of Salomon saying Pro. 21.15 It is ioye to the iust to doe iudgement Manie haue beene brought to doe outward things in themselues good which neuer had any ioyefull desire in them to glorifie God with them but the holy ghost worketh in his not only a change of workes Ps 51.10 but also an alteration of thoughts desires delights that their desires may be holden within that which is good wherin it behoueth a Christian to be carefull Deu. 29.4 eueÌ„ thus to transforme his delights not taking it sufficient if hee shall haue brought theÌ„ at any time froÌ„ that which was euill vntill he haue ioyned them to that which is good Wherfore let our care be encreased this way let vs be far froÌ„ thinking that the grace of god only reacheth vnto the deede and full consent letting desires and thoughts take their libertie in their corruption but we must confesse as the truth is that his grace not onely brideleth thoughtes from rushinge into that which is euell but also giueth them a sweete taste in that which is good and holdeth them greatly thereunto Wherfore let vs seeke after the grace of God not only to season our deeds but also our thoughtes and delights therewith that our studie thoughts may be occupied in that which is acceptable vnto him 79 Concupiscence restrayned by the Papistes THe Papistes doe restrayne this worde of concupiscence to those euill affections desires which import a resolute will and full consent the which is against the natural sence of Moyses and yet is it a doctrine fully concluded among them And although they cannot deny that to be pricked and prouoked with an euell and wicked desire is a damnable

sometimes sorrye 1. Sam. 13 11. and that hee repenteth himselfe it is not as though GOD had anye such passions and affections of man But the holy Ghost applieth himself to our weaknesse because wee cannot comprehend God in his incomprehensible Maiesty 87 God hath his elect in all countries VVHereas it is saide that God will haue all men to be saued the meaning is not that God wil saue euery particuler man 1. Tim. 2.4 Ttt 2.11 but it is to be vnderstood of all countreyes and of all nations so that whereas in times past he chose but one certaine people to himselfe now he hath his elect in all places his mercy is shewed to all the world The promises which were giuen to the Iewes onely are now stretched vnto the Gentils which were separated from God Eph. 2.12 and cut of and banished from all hope of saluation 88 The foundation of God abideth sure WHen we see such turnings that they which seemed to be forwardes in religion do giue back and withdraw themselues from the kingdome of heauen 2. Tim. 2.19 yet for all that wee must not thinke that the Church is deminished And although the number of them whoÌ„ we thought to be faithfull is by this meanes smaller yet let vs be assured that how soeuer the world go there is a sure foundation God will alwaye keepe his church and there shall alwayes bee some to call vpon him and to worshippe him Ps 72.5 and this may be sufficient for vs for asmuch as our saluation is so surely setled vpon the grace of our God in that it hath pleased him to choose vs before the world was made and so to account vs among the number of his children Ep. 1.4 89 We haue no power in our selues to serue God EXperience teacheth vs verye euidently that wee haue such imbecillitie and weakenes in our selues Ps 46.1.2 that we are not able to continue in the seruice of God vnlesse wee haue a greater strength then is to be founde in our mortal nature For such is our frailty that we are ready to fall at euery step and moreouer the deuil ceaseth not to assault vs daily which importeth that we could not bee able to resist him vnlesse wee had an higher vertue But God who seeth our imperfection doth not at any time bring vs out to combats but therwithall he giueth vs sufficient strength to withstand them 1. Cor. 10.13 and also our Lord Iesus Christ hath receiued al vertue power to fortify those that are his that they be not forsaken and yet notwithstanding we must prepare our selues to an inuincible courage if so bee that we will go on with our vocation and calling Mat. 28.18 but they especially that must lead the way to other I meane the ministers of the worde of God they haue neede of this heauenly helpe for Sathan wil more fiercely more daÌ„gerously bende his assault towardes them then towards any other 90 God wil trie and proue our hartes WE muste not thinke to serue God at our ease and rest for he wil trie and proue what hartes we haue to employ our selues to his wil. And this is the cause why he letteth loose the bridle to the wicked granteth peace and rest to the naughtye persons Ps 44.21 and on the other side suffereth his children to bee molested by them and this is the matter that wee are so often exercised and tryed but we haue the remedy at hande for the scripture sheweth vs that the grace of our Lord Iesus Christ shal be coÌ„mon vnto vs if so be 2. Tim. 2.1 we embrace it and cast it not away through our negligence 91 The word of God abideth for euer IF we will proue our faith and obedience towards god the truth of his word must theÌ„ raigne ouer vs 1. Pet. 1.23 we must frame our liues thereafter wee must know that it is an abiding and immortall truth not flitting nor changeable it is not a temporal doctrine to serue for a season but the mynde of God was that it should be of force in these dayes and vnto the ende of the world and that the world shoulde sooner perish and heauen and earth decaye then the authoritie of the law or of the prophets shoulde bee diminished Mat. 5.18 Luk. 16.17 2. Tim. 3.15 and therefore we must suffer our selues to bee gouerned by the holye scripture referring our selues thether without seeking wisedome in any other place 92 It is not sufficient onely to read the scripture THe scriptures are giuen vnto vs from aboue not to the ende wee might haue them onely in bookes and so laye them vp as our treasure as many men do neither yet are they giuen that we might simply and sleightly read them Mat. 7.21 Ro. 2.13 Ia. 1 22. as though it were sufficient to read either that by a superstitions opinion the reading of them might be in stead of worship and diuine seruice as the papistes doe and as the Iewes continuallye do on the Sabboth dayes but they are geuen to this ende that they might be read with diligence and with a minde desirous to finde out those things which belong to true knowledge and true godlines 93 The Scripture is profitable THere is nothing in the scriptures which may not serue to our learning and institution of our life there is no vaine or vnprofitable thing contained in the oracles of god and therfore we must profit in the reading of the scripture vnto pietie and holines of life 2. Tim. 3.16.17 What soeuer is set down therin we must labour to learne it for it were a reproch against the spirite of truth Io. 16.13 if wee shoulde thinke hee hath taught any thing which were not materiall for vs to know secondly whatsoeuer is taught in the scriptures let vs know that it tendeth to the encrease of godlines For hereunto specially do they serue Ro. 15.4 as namelye to erect the mindes of men being prepared vnto patience and strengthened by consolations vnto the hope of eternall life and to keepe them in the meditation thereof 94 The scripture is diuinely inspired THe scripture calleth no man but as is well agreeing either to his nature his affections or his maners It flattereth no man although it giue very honorable names and titles to the faithfull neither blameth it anye body but vpon iust cause For the scripture is diuinely inspired and endited by the holy Ghost which is a teacher of all trueth and a hater of lyes With feare and reuerence therfore with care and diligence wee shoulde reade the holy scriptures and heare the preaching of the Gospell for therin doth God open his mouth to giue vs wisedome Io. 4.24 And we must not imagine any carnall thing of God seeing hee is a spirite we must not resort to the preaching of his worde and to the publicke prayers slacklye or for customes sake or to auoyde the danger

of the lawe as do the hypocrites the superstitious and Idolaters but to th' end we may receaue and learne wisedome of God through his grace and goodnesse whereby we knowing him maye walke in his feare 95 The scripture must be read with reuerence THe readers of the scriptures must be searchers and not corrupters wresters dreamers or superstitious murmurers For the Scriptures do not require anye searching but that which is godlye humble and desirous to knowe and embrace one trueth onelye otherwyse a man maye fynde some whiche reade the Scriptures but not to searche out Gods trueth but rather to hinder the same Euen soe Herode inquired out the trueth out of the scriptures concerninge the place where Christ should be borne Mat. 2.4 not to the end he might worship him but rather to destroy him Also the Pharesies said not to Nicodemus beholde what is writeÌ„ in the scripture coÌ„cerning christ but they said search looke for out of Gallilye riseth no Prophet So in like manner wicked and vngodlye Io. 7.52 men do search the scriptures to corrupt the same to their owne destruction 96 Faith in Christ IT is very necessarie for christians to know first wherof faith in christ doth come what wee must beleeue concerning Christ and in what faith in Christ is to be continued and confirmed Ro. 10.17 Faith the Apostle saith commeth by hearing and hearing by the word of God Secondly if so be faith commeth by hearing of the worde of the Lord and if it be our parte to abide in the same and that wee ought not to beleeue anye other thing then the verye same which is set before vs by the worde whereby wee conceaue faith and beleeuing in the which wee abide very foolish are they which at this day say they knowe not what to beleue and what not for if so be they were abiding in the word of the Lord they shoulde knowe what to beleeue but because they haue already applyed their eares and minde to humaine doctrine it commeth to passe that they being ignorant of Gods trueth are carried about with euery winde of doctrine the which is forbidden by the holy ghost Eph. 4.14 Thirdly this also is manifest in what christian fayth ought to bee maintained and confirmed Io. 8.31 when our sauiour Christ saith that they which continue in his worde are his true disciples So that we must abide in that from which wee haue conceaued our faith We are begotten by the worde of truth thorough faith Iam. 1.18 by the same we are strengthned and confirmed 97 Christ hath freed vs from the lawe OVr Lorde Iesus Christ was sent to redeeme them that were vnder the lawe that wee might receaue the adoption of sonnes Hee was moreouer our peace when hee shedde his bloud to wype out all our sinnes Gal. 4.5 to deliuer vs from all our debtes when he became a curse for vs and was become subiect to all reproch to couer all the faultes which we had committed And whereas God was our enemie as also we on our partes were enemies to him in Christ may wee beholde our agreement Eph. 2.14.15.16 and so likewise the attonement which was made and accomplished 98 There is no chaunge in God WHereas it pleased God to hide the witnesse of his Gospel for a season from the Gentilles and afterwarde to haue it preached throughout all the worlde and chuse such a fitte time for it as hee had determined in his secrete Counâ—â—â— we must not saye that he is chaungeable therefore Iam. 1.17 but wee must learne to worshippe and reuerence him in his prouidence with all humblenesse confessing that nothing proceedeth from him but most iustly and most wisely 1. Tim. 1.17 and that whatsoeuer hee hath once determined and whatsoeuer he doth cannot be controlled 99 The will of God must be our rule WE must not giue our selues too much to our lustes as by nature we are prouoked thereunto but alwayes wayte vpon God to see what his good will and pleasure is and with patience and quietnesse wayte for the same and although manie thinges fall not out as wee would haue them but wee thinke to our foolish reason that God shoulde haue doone other wise yet must we bridle our selues and shewe that obedience vnto God that his counsell may be a sufficient rule for vs 1. Ti. 2.7 remembring also that God hath his due time and it is not for vs to appoint him a time when hee shall doe what he hath to doe this authoritie and office of commaunding is not in our handes Act. 1.7 neither is it in vs to knowe the times and seasons which the father hath put in his power 100 Howe the way is opened for vs to pray AS often as the goodnesse of God is witnessed vnto vs and be promiseth vs his grace although we be wretched sinners As oft also as wee heare that our sinnes were forgiuen vs by the death and passion of our Lorde Iesus Christ and that then payement was made for all our debtes Col. 2.14 and the obligation that was against vs dispatched and rent in peeces and God made at one with vs. We haue the way opened vnto vs to pray vnto God as also the Lorde sayeth I will saye vnto them which were not my people Hos 2.23 thou art my people and they shall say thou art my God therefore so soone as our Lorde GOD maketh vs to taste his goodnesse and promiseth vs that euen as he sent once his onely sonne vnto vs so nowe he will accept vs in his name wee neede not doubt to come vnto him for it is asmuch as if he commaunded vs to praye and the one hangeth vppon the other 101 The drift of the Scripture THe whole course of the scripture teacheth vs especially and aboue all thinges that wee shoulde not doubt but assure our selues and vndoubtedly beleeue that God is mercifull louing and patient Iam. 1.6 that he is neither dissembler nor deceauer but that he is faithfull and true and keepeth his promise yea and hath performed that he promised in deliuering his onely begotten sonne to death for our sinnes Luk. 1.69 that euerye one that beleeueth in him might not perishe but haue euerlasting life Io. 3.16 Here we cannot doubt but GOD is pleased with vs that hee loueth vs in deede that the hatred and wrath is taken away Ro. 4.25 seeing hee suffered his sonne to die for vs wretched sinners 102 We are assured of the fauour of God GReat cause haue wee to yeelde most heartye thankes vnto our good God forasmuch as it hath pleased him to deliuer vs from this monstrous doctrine of doubting wherein we were noussed in the time of ignorance so that wee can nowe assure our selues that the holy ghost cryeth bringeth foorth in our harts groninges that cannot bee expressed Ro. 8.26 We are commanded in the gospell to beholde not our owne

stoutly in sight against all the impedimentes of their Faith Thus also Paule commaundeth vs to doe 2. The. 3 13. that wee bee not weary of well doing And in an other place he saith 2. Tim 2.5 that no man is crowned except hee striue lawfully Wee must therefore beare all things with a bolde minde and stoute courage which the Lord shall lay vpon vs. 109 The dutie of Christians IT is the parte of Christians so to liue so to behaue themselues and so to suffer all thinges that Christ onely may be the cause of the hatred and persecution which they suffer and then this is and ought to bee a comforte vnto vs that if wee suffer for Christ then are wee his then shall wee say with the Apostle Paul Wee labour and are rebuked because wee trust in the liuing God 1. Tim. 4.10 which is the sauiour of all men especially of those that beleeue This is a great consolation and comfort that how great soeuer the dangers bee if faith bee present it is able to lift vp a discouraged harte For hee that onlye continueth to the ende committing himselfe vnder the tuition and protection of the Lord He I say at length shal be safe although he bee deliuered to the deathe and hated of all men Ma. 10.22 This safetye and health is promised not by resisting but by suffering as the Lorde doeth plainely declare Luk. 21.19 By your pacience saith he possesse your soules The which containeth a woonderfull consolation They whith fight vnder princes are doubtfull of the victorye but Christe promiseth victory without all doubte to them that fight to the ende Let vs not therefore feare or doubt to fight for the glorie of the Lorde Mar. 13.13 althoughe the whole world rise against vs beecause an happye and prosperous ende is promised vnto vs of Iesus Christ the sonne of God which is a faithfull keeper of our saluation if wee continue 110 The Fruite of our communion with the death of Christ IF Wee bee Christians then muste appeare in vs the signe of our Communion with the deathe of Christe whose fruite is that the flesh be crucified with all our concupiscences Ro. 6.8 Howbeit we may not therefore count this communion as none because as yet wee doe feele some reliques of the flesh to liue in vs But wee are continually to study for the encrease therof vntil we are come vnto the marke For it is well if our flesh bee continually mortified and wee haue well profited when the fleshe being subdued hath yeelded to the holye Spirit And there is an other communion of the deathe of Christ whereof the Apostle Paule speaketh in diuerse places 2. Cor. 4 10 and namely to the Corinthians as touching the bearing of the Crosse after whiche followeth the participation of eternall life Newnesse of life muste bee followed after of Christians the whole course of their whole life for if they ought to represent in themselues by the mortification of the fleshe the Image of Christ and life of the spirit That muste bee done once for all but this muste continue still Not as though the fleshe were mortified in vs in a moment but beecause wee muste not reuolte or go backe in mortifying the fleshe For if wee turne backe vnto our filthines we denie Christe Ro. 8.10 of whom wee cannot be partakers but by newnes of life 111 God is not the authour of sinne ALthough God giueth the firste mouing power and strength in all manner of actions which wee must confesse to be good as proceeding from him and ordereth and disposeth all euill Ro. 9.14 which is a peruerting of the good that commeth from God and proceedeth from Sathan and the corruption of mans nature so that he coÌ„uerteth the same alwaies in the end to his glory and the benefit of his elect as we see in the persecution of the wicked and the infirmities of the godlye Ps 19.9 yet is hee by no meanes to be charged as the authour and cause of sinne and euill When it pleased the almightie to shewe foorth his infinite power wisedome goodnes in the creation of thinges visible and inuisible bodily and spiritually it pleased him for the illustration and setting forth of the glory of his goodnes to ordeyne that euil shoulde proceede out of the freewill of his reasonable creatures And this his ordinance is good For although euill bee naught and cursed be he that saith euill is good Esay 5.20 yet that there shoulde bee euill which is Gods ordinaunce it is excellent good The excellencie of goodnes cannot so well appeare and be knowne as by the comparison of the contrarie which is euill Therfore it is perfect good that euill should be the manifestation of that which is good we see that in all the creatures and workes of the worlde God hath ordeyned that his glorie should shine in contraries As to the intent that the beautie and glorie of light should be seene and knowne to bee such as it is he hath ordeyned darkenes For if he had created light to be perpetuall without anye chaunge of darkenes howe had it bene possible for men although liuing in the light to haue knowne the excellencye of light and so should God haue bene defrauded of the glory of so beautiful profitable and comfortable a creature Therfore euen as by darkenes we learne howe to esteeme light and by bitter that which is sweet and euery other thing by his contrarie euen so by the deformity of euil we are taught how great is the excellent comelines of that which is good and so the ordinance of God that there should be euil is perfect good 112 God cannot be accounted the cause of sinne THat the glory of gods mercy might appeare in the saluation of his elect and his iustice in the condemnation of the reprobate Ro. 9.22.23 it was necessary that there should be euil and so necessarie that otherwise there shoulde haue bene no matter for the mercye iustice of God to worke vpon for if there should haue bene no sinne nor euil Ps 19.9 wherein then should the mercie of God haue bene seene in pardoning forgiuing sinnes if there should haue bene no transgression how should the glory of Gods iustice haue shined in punishment And thus it is euident that god by no means may be couÌ„ted the author of euil which he hath not created made or wrought but ordeined that it should proceede from the freewill of his reasonable creatures for the illustration of his glory Let vs therefore tremble at his righteous iudgements who doth al thinges according to the good pleasure of his will and hath made the wicked man for the daye of his wrath and yet by no meanes is the cause of his wickednes If any man be not satisfied with this aunswere Ro. 11.33.34 he may enter further vnto the vnmeasurable depth of Gods iudgement into the which he maye rather finde an

illustrate the same as it is written 2. Co. 12.9 My power is made perfect through weaknesse and again where sinne abounded the grace of God abounded much more 122 Foure thinges that concurre in remission of sinnes IN remission of sinnes these foure thinges must concurre and go together the cause that worketh which is the sacrifice of Christs bodie 2. the promisse that offereth 3. Faith that apprehendeth and 4. the repenting sinner that receaueth And althoughe sinnes dayly do growe which daylye prouoke vs to craue remission yet as touching the cause that worketh remission of our dayly sinnes and the meanes which apprehendeth and applieth the said cause vnto vs they remaine alwaies one and perpetual besides which no other cause nor means is to bee sought for of man So that to them that bee repenting sinners and be in Christ Iesus there is no lawe to condemne them though they haue deserued condemnation but they are vnder a perpetuall kingdome and a heauen full of grace and remission to couer their sinnes and not to impute their iniquities through the promise of God in Christe Iesus our Lorde And therefore wicked and impious is the doctrine of them firste with seeke any other cause of remission theÌ„ onely the blood of our sauiour Iesus Christ Secondly which assigne any other meanes to apply the bloudshedding of Christ vnto vs besides onely faith Thirdly and especially whiche so limit and restraine the eternall priuiledge of the passion of Christ as though it serued but onelye for sinnes done without and before Faith and that the rest after Baptisme committed must be done away by confession pardons and satisfactory deedes 123 Popishe satisfactions are not warranted by Gods woorde THe faithfull are not bounde by the worde of God to do that peÌ„naunce which the Papistes call satisfaction For there is one eternall satisfactioÌ„ viz. a price recoÌ„ciliation redemption from our sinnes namelye the death of Christ whereby our offeÌ„ces and punishmenes deserued for the same are clearly forgiuen and wiped a way And this is confirmed both by the Prophetes by the writings of the Euangelists and Apostles Esa 53.5 Ro. 3.24 1. Co. 1.30 Ro. 5.17.18.19 and chiefly by the Apostle Paule in diuers of hys epistles If therefore by our woorkes and pennance which we suffer that is to say if wee attribute to our satisfaction which consisteth in the correction of our body as fasting prayer almes and other like works the remission of our sinnes and the punishment due therefore or if we suppose that by this satisfaction we satisfie and requit al those things for which we wer guilty before God then truly this satisfaction is directly contrary and striueth against the satisfaction of C. Or else must they say that P. in the like case resoned not aright when he said that if righteousnesse be by the Law Gal. 1.21 then C. died in vaine For euen also after the same sort do we also reason saying If we our selus can make satisfaction for our sins what need then had Christ to dy wherefore the true church of God keepeth still that one eternall satisfaction euen the death of Christ herewith do all the faithfull content them selues iudging their works not to be so perfect or worthy that by theÌ„ their sins should be forgeuen and that God by them should be satisfied eternall life be purchased 124 Sin doth possesse our whole nature THe infection of sinne is vniuersally dispersed ouer our nature and hath infected euen the thoughtes themselues so greatly that wheÌ„ the Apostle Paule will set forthe his damnable estate he doth set it foorthe no otherwise but that he did then follow the will counsel of his thoughts We must therefore learned suspect our thoughtes Eph. 2.3 Col. 3.2 if we will bee aduised by the Apostle and not to imagine with the doctors of Roome that our estate is good so long as the will when it shall haue wrestled at length getteth out not hauing wholy yeelded nor flatlye falne downe Thoughtes therefore running this way after any thing of our neighbours in so doing make manifeste declaration of their poyson and corruption which if they haue no resistaunce do carye vs headlong through the brode waye into destruction Rom. 7.7 If by grace they shal be stopped and resisted in that grace God is to be magnified yet we in that our corruption notwithstanding are iustlye to bee blamed and admonished thereby to seeke for more aide in that parte of our thoughtes leaste if that temptation shoulde lye sore vppon vs Sathan shoulde that waye get entraÌ„ce into our hartes 125 The Godlye are ioyfull in affliction THe children of God doe reioice in the middest of trouble knowing that it will bring vppon them experience and tryall of Gods goodnesse in the ende Christ is made vnto them redemption from sinne whereas the vngodly howsoeuer in prosperity they fleshly bragge of their hope in GOD yet when affliction commeth 1. Cor. 1.30 they ar without all hart comfort or courage For they knowe not in deede that Christ is made vnto them redemptioÌ„ to deliuer them from al that daunger that commeth for sinne aswel as from sinne it selfe This perswasion causeth the godly in all their afflictions and necessities whatsoeuer Iam. 1.3 to staye themselues in godlye conuersation both towards GOD and man with pacience and assured hope of an happy ende Whenas the vngodly either murmure against GOD or else fall into some one euill dealing or other thereby to purchase their deliuerance which is an assured testimony that they doe not looke to haue it from the Lord. 126 Afflictions come by the prouidence of GOD. ALthough God doeth not by and by helpe his children when they are afflicted yet doth hee not forsake them because by his infinite wisedome and mercy he turneth those things to their saluation which seemed discommodities Ro. 8.18 And although the elect reprobate are indifferently subiect to the like euils yet there is great difference because God instructing the faithfull by afflictions doth further them in the marke of their saluation Whatsoeuer thinges happen to the godly they are so tempered from aboue that the which the world thinketh to be hurtfull the issue declareth it to be profitable ther is no cause therefore why it shoulde grieue vs to be afflicted except wee take in ill parte the election of the Lord wherby we are fore ordeyned vnto life and except we be vnwilling to represent in vs the image of the sonne of GOD whereby wee are prepared vnto celestiall glory 127 Afflictions come of Gods determinate purpose WHen God graunteth sathan liberty to afflict the faithful he doeth it not to pleasure him neither is he moued of anye fauour that hee beareth towardes him but because he hath ordeined it in his own purpose He was not moued by his sute nor perswaded by him to afflict and punish Iob but for asmuch as hee was minded of his owne good wil to chastise

vnaduisedly eating of the fruit which was forbidden him he made himselfe which was before threatned vnto him of God subiect vnto sinne Ge. 2.17 deathe and damnation 156 The firste meanes that man had to be deliuered THE first meanes that man had to be deliuered from this bondage of sinne deathe and other calamities whereunto by transgression he was subiect was the law which although it was not of power sufficient to acquite him yet being thereby brought to the knowledge of his misery he might learne to dispaire of his owne strength and fly vnto the refuge and anker hold of Faith Before faith came we were kept vnder the Lawe and shut vp vnto the faith which shuld afterward be reueiled Gal 3.23 Wherfore the Law was our Scholemaister to bring vs vnto Christ that we mighte be made righteous by faith 157 The second meanes THe Lawe being not able to acquite vs from this corruption the celestiall father because her loued the worlde hath restored vs to righteousnesse by his sonne Io. 3.16 namelie by condemning sinne in the fleshe of Christ by cancelling the handwriting of ordinances that was against vs Col. 2.14 hath done away the giltinesse wherewith we were held bound before the Lorde and so are wee absolued that God might repute vs iuste For that Ro. 8.3 that was impossible vnto the Lawe inasmuch as it was weake because of the fleshe God sending his owne sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh He hath made him to bee sinne for vs 2. Cor 5.21 which knewe no sinne that wee should be made the righteousnesse of God in him Greater loue then this hath no man When any man bestoweth his life for his freindes Io. 15.13 This loue is sealed vnto vs. Matthew the 26.28 158 Of Christ his person and office his preisthoode and kingdome OVr Lord Iesus Christ before the foundation of the woorlde was laide was ordeyned and appointed to bee the Sauiour of the woorlde In the beginning was the worde and the word was with God and that word was God In substaÌ„ce and nature touching his diuinity he is coequall with GOD. Io. 1.1 Ioh. 17.5 He. 2.17 4.12 1. Tim. 2. Act. 4.12 And now glorifie mee thou Father with thine ownself with the glory which I had with thee before the world was made There are two natures in Christ a Dyuine and humane the propertye whereof do safely remaine knitte and ioyned in one person He is our onelie Mediatour and Aduocate neither is there saluation in any other For amongest men there is giuen no other name vnder heauen whereby wee shal be saued He is our euerlasting preist who by his one oblation of himselfe hath satisfied for the sinnes of all those that by a liuely faith take hold vppon him But now our high Preist hath obtained a more excellent office inasmuch as he is the mediator of a better testament Heb 8.6 9.11 1. Pet. 1.19 Io. 18.36 He is a king but his kingdome is not of this worlde for if the kingdome of Christ were earthly it would be vnstable and transitory but nowe sith it is heauenly it is certaine that the same shall continue for euer The encrease of his gouernment and peace shall haue no end Esay 9.7 He shall sit vppon the throne of Dauid and vppon his kingdome to order it and to establishe it with iustice and with iudgement from hencefoorthe euen for euer Dan. 7.14 Mich. 4. His dominion is an euerlasting dominion which shall neuer bee taken away and his kingdome shall neuer be destroyed 159 Howe we ought to knowe and confesse Christ WE may not think that a fleight knowledge and confession of Christ the sonne of God and Sauiour of the world is sufficient Ia. 2.19 For the Deuills as Saint Iames saith do beeleeue knowe and tremble yea and the Turkes and infidels do after a manner acknowledge Christ But wee muste knowe and confesse Christe as Peter did saying Thou art Christe the sonne of the liuing God Ma. 16.16 We must deeply pearce or enter into the whole course of the scripture and earnestlye consider by what titles Christ is called and what hee is indeede both in person and office To confesse that Iesus is Christ the sonne of GOD is asmuch as to say that wee knowe confesse and beleeue that Iesus born of the blessed virgine is the blessed seede and the true Messias promised by GOD by the mouth of all his Prophets and the eternall and onely begotten sonne of GOD that is according to his person very God and very man and by his office the true Christ annointed of the holy Ghoste King of Kings and Lorde of Lordes the high preist principall shephearde of our soules the Maister guider and teacher of his flocke our onely Sauiour redeemer mediator and intercessor the head gouernour ruler and defender of his Church And wee may not thinke that the eternall prouidence and wisedome of God woulâ— prepare so pretious highe and vnestimable a meanes as to sende downe his sonne to take the forme of a seruaunt vppon him in this vale of misery to woorke onelye some parte of our saluation and so but in parte to execute the office of a sauiour Wherfore wee muste assuredly knowe and confesse that Christ is al that is before spoken wholly and onely without any parte attributed to other For as Peter saieth in the Actes of the Apostles Act. 4.12 there is no other name geuen vnder heauen whereby wee shall bee saued but onely the name of Christ Iesus 160 Christ is the liuelye image of the Father FOrasmuch as men make themselues known by countenance and by worde euen so God sendeth forth his voice vnto vs by the voice of the prophets and hath in the Sacramentes as it were taken vpon him a visible forme that we may know him according to our capacity for as God by his nature is inuisible for God is a spirite so is he neither seene with corporall eyes nor yet heard by these corporall and corruptible eares Neuerthelesse he giueth vnto his seruauntes certaine signes of his presence Io. 4.24 and speaketh vnto men in such manner of speech as may be vnderstood For so he appeared to the Prophets Wherefore that which wee read in Deuteronomy concerning the voice of GOD which the Israelits hearâ— is no otherwise to be vnderstood Deu. 4.10 then that they heard the voice of an Angel and not the proper voice of God But when Christ was made manifest in the flesh we had after a sort in him a visible image of the inuisible father Hee himselfe saying Io. 14.9 He which seeth mee seeth my father also He therefore which doth not acknowledge God in his liuely and expresse image doth sufficiently thereby declare that he worshippeth no God at al 2. Cor. 3.14 but a God of his owne imagination Therfore the Apostle saieth that the

Iewes haue a vaile before their eyes leasts they should behold the glory of God in the face of Christ 161 Why our Sauiour Christ came in the flesh WHen as Gods iust wrath against sinne committed by our first parents was so greuous that no creature in heauen in earth was able in any parte to appease the same Io. 1.14 by the vnestimable goodnesse of God his onely and dearelibeloued sonne became a sacrifice to appease his wrath and displeasure and to reconcile vs vnto his Father and by his death and passion procured for vs reconciliation with his Father remission of sin righteousnesse before God Col. 1.20 and eternal life in heauen These be the fruits and benefittes that wee haue by Christs comming in the fleshe If the highnes and excellencie of the meane of our saluation in parte or in al could haue otherwise bin wrought the wisedome of God woulde neuer haue giuen his sonne to death to procure the same benefites for vs. But that he might declare howe odious and displeasant sinne was in the sight of God he let vs by this meanes vnderstand that the offence therof could not be taken away nor mankinde to him be reconciled but onelye by the bloud of the immaculate lamb Christ Iesus his sonne Good Christians therefore must assuredlye perswade themselues Ro. 5.10 that they haue reconciliation with God remission of sinne iustification before God sanctification of the holy Ghost Eph. 1.7 and the heritage of eternall life by the excellencie and fulnes of Christes death and passion onely onelye I say and by nothing els For as it was said before Christ is the onely full and perfect meane of our saluation 162 Faith in Christ the meane of our saluation THere is one onely meane whereby the benefites of Christes passion and victorie are applyed and do also redounde vnto vs and that is onelye faith in Christ Iesu and no other thing which faith it pleaseth almightie God to accept for righteousnesse And this righteousnesse it is which onely standeth before God and none other as we are plainely taught by the Scriptures and especially by the doctrine of S. Paule Which righteousnes thus rising of faith in Christ the apostle calleth the righteousnes of God Phi. 3 9. where he speaking of himselfe vtterly refuseth the other righteousnes which is of the law that he might be found in him not hauing his own righteousnes which is of the law but the righteousnes of Christ which is of faith Againe the same Apostle writing of the Iewes which sought for righteousnes and founde it not and also of the Gentiles which sought not for it and yet found it sheweth the reason why because saith hee the one sought it as byworkes and the law Ro. 9.30.31.32 came not to it who not knowing the righteousnes of god seeking to set vp their owne rightesonesse did not submitte themselues to the righteousnes which is of God the other which were the Gentiles and sought not for it obteined righteousnes that righteousnes which is of faith c. Also in an other place of the same epistle S. Paule writing of the righteousnes which commeth of faith calleth it the righteousnes of God in these wordes Ro. 3.25 whom God saith hee hath set forth a reconciliation through faith in his bloud to declare his righteousnes by the forgiuenes of the sins that are past c. By which righteousnes it is euident that the apostle meaneth the righteousnes of faith which almightie God now reueileth and maketh manifest by preaching the gospell but if wee desire to see yet more plainely this righteousnesse of God how it is taken in S. Paule for the righteousnes of faith and therfore is called the righteousnes of God because it is imputed onely of God to faith and not deserued of man In the same his chapter vnto the Romaines his words be manifest The righteousnes of God saith he is by faith of Iesus Christ vnto all and vppon all that beleeue 163 We are iustified by the grace of God in Christ and not by workes NO workes of the law can iustifie men that is to say in gods iudgment acquite and discharge them from sinne from accusation and damnation of the law reconcile them vnto God and make them perfect righteous good and blessed The grace of God alone in Christ Iesus doth these thinges and therefore hee that thinketh beleeueth and teacheth otherwise despiseth the grace of God maketh Christ vnprofitable and therefore maketh also the whole doctrine of the Euangelistes and Apostles voyde and of none effect For the Apostle Paule teacheth plainely that noe flesh shall be iustified in the sight of God by the workes of the law Ro. 3.20 For by the lawe commeth the knowledge of sinne but now without the law is the righteousnes of God declared by faith in Iesus Christ For all they that beleeue are iustified freelye by grace through the redemption that is in Christ Iesus Also in another place hee saith a man is not iustified by the workes of the lawe but by the faith of Iesus Christ For in Christ our Lord Gal. 2.16 as in the true and liuing sonne of God is inclosed fulnesse of grace and all heauenly treasures the which he keepeth not vnto himselfe alone but according to his pleasure and according to our necessitie he bestoweth them vppon vs so that wee shall not want at all anye of those thinges which are requisite vnto our righteousnes perfection and saluation Mat. 28.18 Mat. 11.28 All power is geuen vnto him in heauen and in earth For the which cause he calleth all men vnto him and will heale all our infirmities 164 Howe faith doth iustifye AS the passion of Christ serueth to none but such as do beleeue so neither doth faith as it is onelye a bare qualitye or action in mans minde it selfe iustifie vnlesse it be directed to the bodie of Christ crucified of whom it receaueth al his vertue And therefore these two faitâ— and Christ Iesus crucified must alwaies ioyntly concurre and go together As for example when the people of Israell were commaunded of Moses to looke vp to the brasen serpent neither coulde the serpent haue helpeâ— them except they had looked vp Num. 21. noâ— yet their looking vpwarde haue profited them vnlesse they had directed their eyes vpon the saide Serpent set vp for the same purpose for them to behold So our faith in like case directed to the bodye of Iesus our Sauiour is onely the meanes wherby the merites of Christ are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining vnto vs what this saith is and howe it iustifieth saith If thou shalt confesse with thy mouth the Lord Iesus Ro. 10.9 and beleeue in thy heart that god raysed him from death thou shalt bee saued c. Besides this what action â—â— qualitie so euer is in maÌ„ either

hope charitie or any other kind of faith and beleeuing be it neuer so true except it apprehend the body of Christ the sonne of God it serueth not to iustification And that is the cause why wee â—dde this word only to faith and say that faith onely in Christ iustifieth â—s to exclude all other actions qualities giftes or workes in man from the cause of iustifying for as much as there is no other knowledge nor gifte giuen of God to man be it neuer soe excellent that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed Io. 3.14 but onely this faith loaking vp to the brasen Serpent that is to the body of Christ Iesus crucified for vs. 165 We cannot deserue grace by our workes IF we wil be true christiaÌ„s we must first acknowledge our selues by the law to be sinners that it is impossible for vs to do any good worke For the lawe saith wee are euill and therefore all that we thinke speake or do is against god We caÌ„not therfore deserue grace by our works which if we go about to doe wee double our offence For seeing wee are euill trees we cannot but bring forth ã€ˆâ—Šã€‰ fruites Mat. 7.17 Ro. 14.23 that is to saye sinnes Fâ—â— whatsoeuer is not of faith is sinne Wherefore hee that woulde deserâ—â— grace by workes going before faith goeth about to please God with ã€ˆâ—Šã€‰ which is nothing else but to ã€ˆâ—Šã€‰ sinne vpon sinne to mocke God and to prouoke his wrath Secondly if weâ— will be saued we must not seeke saluation by workes 1. Io. 4.9 For God hath sent his onelye begotten sonne into the world that wee might liue through him he was crucifyed and dyed for vs and offered vp our sinnes in ã€ˆâ—Šã€‰ owne body Ro. 3.20 The law doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs vnto iustification and driueth vs to Christ For God hath reueiled vnto vs by his word that he will be vnto vs a merciful father and without ã€ˆâ—Šã€‰ desertes seeing we can deserue nothing will freely giue vnto vs remission of sinnes righteousnes and ã€ˆâ—Šã€‰ euerlasting for Christ his sonnes sake For God geueth his giftes freâ—ly vnto al men and that is the prayse and glory of his diuinity 166 Saluation commeth onely by faith WHosoeuer studieth to bee accepted with God and to bee found righteous in his sight let him learne diligently by the doctrine of S. Paul to make a difference and a separation as far as from heauen and earth betwene the righteousnesse of workes and righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but only faith apprehending the bodye or person of Christ Iesus crucified For as there is no waye into the house but by the doore so is there no coÌ„ming vnto god but by christ alone which is by faith And as the mortall body without bodily susteinance cannot but perish so the spirituall soule of maÌ„ hath no other refreshing but onely by faith in the body and bloud of Christ whereby to be saued Ro. 9.30 With this faith the Idolatrous Gentiles apprehended Iesus Christ receaued thereby righteousnesse Act. 10.44 Cornelius a baptized Romain so soone as hee heard Peter preach Christ Mat. 16.16 receaued foorthwith the holy Ghost Zacheus receaued the person of Christ into his house withall receaued saluation both to him his whole housholde Luk. 19.6.9 What a sinner was Marie which had no lesse in hee then seauen Deuils Luk. 7.47 and yet because she set her heart and affection vppon that person many sinnes were forgiuen her Lu. 23.43 The right hande Theefe howe farre was he from fulfilling of the lawe and yet by faith entered he iustified into Paradyse the same day with Christ In like maner although the poore Publican came to the temple with lesse showe of holinesse after the lawe Lu. 18.14 yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of faith The parable of the prodigall sonne that was lost Luk. 15. also of the lost grote of the lost sheepe which went astray and was founde againe what doe these declare but that which is lost by the lawe to bee recouered by fayth and grace And thus as the passion of Christ is onely the formall cause of our saluation so is faith only the instrumentall cause that maketh the merites of Christ auayleable vnto vs. 167 The Papists can not be perswaded of free iustification THe Papists cannot be perswaded that we become righteous through the meere fauour of God in our Lorde Iesus Christ they cannot receiue the doctrine of free iustification whereby wee are taught that GOD receaueth vs of his owne meere mercie and that his accepting of vs is not for anye respect of our owne workes which are altogeather sinnefull 1. Io. 1.7 but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne and to holde vs and acknowledge vs for his children Eph. 2.3 notwithstanding that by nature there is nothing in vs but wretchednesse and cursednesse For what shall become of merits say they and of the good workes wherein the saluation of men consisteth And why do they stand vpoÌ„ their merits are so besotted with them but onely because they looke not vppe to god They dispute in their scholes whether good workes deserue recompence and wages but it appeareth howe they fall a sleepe vpon this disputation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge not in iudging according to their lawes but in behauing himselfe according to his owne maiestie that is to saye in finding out that thing in men which we cannot perceaue But if our vertues were godly in deede that is to saye such as might goe for payment before God then might we haue some colour to boste but when wee shall haue prised them to the vttermost they shall be but smoke Let men not therefore flatter their heartes in vanitie Iob. 9.2 but consider as the trueth is that no man shall be iustified through his owne vertues seeme they neuer so excellent in the sight of God 168 Faith doth iustifie three manner of wayes FAith first doth iustifie the person in making him accepted and the childe of God by regeneration before he beginne to doe anye good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenesse for the same Thirdly it iustifieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same works to be good acceptable in the sight of God which otherwise were impure and accursed in his sight The office therefore of faith and workes is diuers and must not bee confounded Faith first goeth before and regenerateth a man to God Act.

13 39 and iustifieth him in the sight of God both in couering his euill deedes and in making his good deedes acceptable to God clyming vp to heauen and there wrastling with GOD and his iudgement for righteousnesse for saluation and for euerlasting life Workes and charitie followe faith and are exercised here vpon the earth and glorieth onely before men but not before God in shewing foorth obedience both to God and to man Further then this our good woorkes doe not reach nor haue any thing to doe in the iudgement of God touching saluation I speak of our good works as S. Paul speaketh Rom. 7. Ro. 7.18 as they be ours and imperfect For else if our works coulde be perfect according to the perfection of the lawe Leu. 18.5 and as Christ wrought them in the perfection of the flesh that is if wee could performe them without any transgression so might wee liue in them but seeing the weakenesse of our flesh cannot attaine thereto it followeth that all glory of iustifying is taken froÌ„ works and transferred vnto faith 169 The meaning of being iustified by Faith IF Abraham had beleeued no more but that there was a God in heauen that would not haue serued to haue iustified him for the Heathen do beleeue so much Againe if Abraham had beleeued that god was iudg of the worlde that woulde not also haue serued his turne But when as God saide vnto him I am thy exceeding great rewarde Ge. 15.1 17.7 and I will be thy God and the God of thy seede after thee and moreouer in thee shall all Nations of the earth bee blessed by accepting such promises wherein GOD acquainted himselfe with him and witnessed to him that he tooke him for one of his housholde and as his owne childe and became his Father Abraham was iustified by accepting that promise For assoone as God offered him his goodnesse and grace he beleeued the word and receaued it and then was hee full sure of his saluation To bee iustified therefore by fayth is not a confused opinion of beleeuing that there is a GOD but a holding of him for our Father and Sauiour and that because he sheweth himselfe to be so by his woorde and also giueth vs a good pledge and earnest penny of it in our Lord Iesus Christ insomuch that there he sheweth himselfe to be ioined and vnited with vs and that although wee bee wretched creatures and haue nothing in vs but all mischife Eph. 2.3 yet he faileth not to take vs for his owne and to admit vs into his fauour the reason whereof is because our Lorde Iesus Christ is the meane betwixt him and vs Therfore when we haue that promise and rest wholly vppon it and doubt not but that God doeth and will shewe himselfe gratious to vs vnto the end and therewithall call vpon him and resorte onelye vnto him giuing ouer this worlde and continuing in the hope of the heauenly life then be we sure that wee haue faith and are iustified and that was the manner of our Father Abrahams beleeuing and without that let vs assure our selues that there is no Christianitie at all in vs. For as S. Paule sayth vntill wee knowe what the Gospell is Ro. 10.14 we cannot call God our Father Wee cannot call vppon God except sayth he we knewe him and beleeued in him And howe is it possible for vs to knowe him till he be reuealed vnto vs Therefore faith must needes go before Ro. 10.17 And whereof commeth faith Faith commeth by hearing sayth S. Paule wherefore we must be trayned in the gospell or else we can haue no faith 170 Of free iustification by faith without workes WHen we say that we be iustified by faith it is not ment that there is any worthinesse or desert in our faith as who should say that god were bound to vs and therefore receued vs for it but that because God hath shewed himselfe mercifull towardes vs and promised to be our sauiour we being first bereft of al trust in our vertues do come vnto him by faith knowing wel that if bee coÌ„sider vs in our selus he must neds curse abhorre vs Esay 2.3 seing then that faith bringeth not any thing on mans behalfe but receueth all thinges of Gods meere and free goodnesse there is no questioning what worthinesse there is in vs. For faith not onely helpeth vs to the attainment of our saluation but also bringeth vs all perfection If GOD haue respect to our workes woe will bee vnto vs. Therefore hee muste bee faine to turne away his countenance from the considering of our personnes and to receaue vs alonely in our Lord Iesus Christ or else in his looking vppon vs to marke nothing but our miseries that he may be moued and prouoked to mercy So then GOD hath a double respect in iustifiing vs. The one is that he beholdeth our miseries for inasmuch as he seeth vs so plunged in all confusion he is moued to pitie Againe to the intent he may no more be against vs which are sinners he must be fain to look vpon our Lord Iesus Christ and vpon his righteousnesse that the same may do away all our offences 171 Of Freewill AS concerning Freewill as it may peraduenture in some case bee admitted that men without the grace may doe some outwarde functions of the Law and keepe some outward obseruaunces or traditions so as touching thinges spirituall and pertayning to saluation â— Cor 3.5 the strength of man being not regenerate by grace is so infirme and weake that he canne performe nothing neither in doing well nor willing well Who after he be regenerate by grace may woorke and doe well but yet in such sorte that still remaineth notwithstanding a great imperfection of flesh and a perpetuall resisting between the fleshe and the spirit From this truth of doctrine the Church of Roome doeth degenerate which holdeth and affirmeth that men without grace may performe the obedience of the Lawe and prepare them selues to receaue grace by working so that these works may be meritorious and e congruo obtaine grace But as for the infirmity which stil remaineth in nature that they nothing regard nor once speake of 172 The doctrine of freewill is an arrogant doctrine THe vnderstanding and Freewil of man not being regenerated is so fowly blotted and defaced in him by his firste transgression so wrapped in sinne and wickednesse that euen by nature he is caried head long vnto all manner of euill so as he is made very vnfitte and vnapt to goodnesse And then what libertie or freewil can be attributed to such a maÌ„ Saint Paule saith The wisedom ã€ˆâ—Šã€‰ the flesh is enemy to God Ro. 8.7 For it is not subiect to the Law of God neither in deede can be But whosoeuer is borne anewe by grace through the operation of the holye Ghoste of him is this saying of Christ to be vnderstood Io. 8.34 36. whosoeuer committeth

sinne is the seruaunt of sinne But if the sonne shall make you free you shall bee free in deede That is you are made free from sinne the Deuil death and damnation that freely with good will by the operation of the holy Ghoste and not by compulsion you might do that good thing which you doe And they which are so redemed and indued with Christian liberty they attribute not the good which they doe vnto their owne power and freewill but to the grace of Christ and to the holy Ghoste whiche worketh the same in them For our Sauiour Christ saith He that abideth in mee Io. 15 5 and I in him the same bringeth foorth much fruite for without me ye can do nothing Saint Paule also sayeth wee are not sufficient of our selues to thinke any thing as of our selues 2. Cor. 3.5 but our sufficiency is of God And in an another place he saith 1. Cor 47 what hast thou that thou hast not receaued If thou hast receaued it why reioycest thou as though thou hadst not receaued it And againe he saith Phi. i. 29 2.13 Vnto you it is geuen for Christ that not only ye should beleeue in him but also suffer for his sake and furthermore it is God saith he which worketh in you both the will and the deede euen of his good pleasure 173 The doctrine of Freewill is blasphemous THey doe greatly erre which doe attribute vnto men freewil and the power to guide and gouern themselues they are also vnthankfull or at leastwise endeuor to bring al the world to vnthankfulnesse and are arrogant when so much as in them lyeth they dispossesse the holy Ghoste of his benefits giftes and attribute them vnto men Wherefore eschuing such doctrine as a deadly pestilence Ro. 12 13 Io. 15.5 Let vs harken vnto sobrietye The which we shal doe if with humblenes we acknowledge our selues to bee the braunches and that we truly confesse with Saint Paule that we are not able of our selues 2. Cor. 3.5 Phil. 2.12 but our strengthe commeth of God Let vs not be proud and arrogant but by humility of mind let vs occupy our selues about our saluation c. 174 We can neither attaine vertue not eschue vice by our Freewill WE cannot attain vnto any vertue nor yet tame and abolishe such faults and vices as are condemned by our freewill nor by any ablenesse that is in vs Phil. 2.13 Tit. 2.11 12 Gal 5.20 21 but God must worke in vs and we muste bee members of our Lord Iesus Christe It is said that wee must liue soberly righteously and godly And how shall we do so when the holy ghost shal rule in vs then shal we haue these vertues It is said that we must fly druÌ„keÌ„nesse intemperancy strife debate pride and such like And how hauing the spirit of meekenesse of the feare of God the spirit of wisedome and discretion and all this was geuen to our Lord Iesus Christ to th' end he should make them that beleeue in him pertakers of it Therefore seeing we are of nature intemperate full of vanity ful of ambition and pride geuen to vnrighteousnesse deceit and wrong let vs come submitt our selues vnto him that was appointed our head know that ther is no other meanes for vs to bee kept in obedience to God and to liue according to his wil vnlesse we bee vnited to the body of our Lord Iesus Christ for then is the holy ghost powred vpoÌ„ vs to strengthen vs the better for he is the fountaine of all holinesse of all righteousnes and to be short of all perfection 175 Opinion of freewil is vnthankfulnes SEing our nature is so corrupted the as God himselfe saith Ge. 6 5 our heart is bent only to euil euen from our youth how can any goodnesse proceede from vs as of our selues how can we chalenge power to fulfill Gods law by our good doings to be reconciled vnto him Io. 15.13 Without me saith Christ you caÌ„ do nothing And S Paule acknowledgeth that he is not able to thinke a good thought as of himselfe 2. Cor. 3.5 but all his sufficiency is of God If Saint Paule doth so humbly acknowledge his weaknesse why should we stand so proudly in our owne conceits Wee loste free will to loue and embrace the commaundements of god through the greatnesse of the sinne of our first Father Adam Wherefore men are vnthankfull and vnkinde vnto the grace of God in attributing much vnto needy and wounded nature Aug. ep 107. The first man Adam was so made that nothing resisted his will but after through freewill he sinned Wee as many as descend from his stocke are caste downe headlong into a necessity of sinning If in the fall of Adam wee loste freewill to loue and embrace the commaundement of God if we shew our selues vnthanful to gods grace by attributing so muche to our maimed and corrupt nature if by Adams offence we be cast into a necessity of sinning Let vs as the Gospell teacheth vs cast away this confidence of our owne power Let vs shake off this self liking hipocrisie let vs submit our selues vnder the mighty hand of God and acknowledge our own infirmity not kick at that doctrine of the gospel that layeth before vs our own weakenes and teacheth vs what need we haue of the grace of God in Christ Iesu 176. Our wil is vtterly blinde till God hath chaunged vs. IT is the power of the holye Ghost through which wee are drawne to the obedience of God according as he hath chosen and adopted vs for his children before the foundation of the world Moreouer the holye scripture sheweth vs Eph. 1.3.4 that we shall alwaies be enemies vnto God vntill hee haue chaunged and renewed vs. And this is the cause why Moses said vnto the people Deu. 29.4 that God had not yet geuen them an vnderstanding heart and seing eyes And therefore to th' end hee might bee obeyed hee saith that hee would giue them a new heart taking away the stony heart Ier. 3 1.33 The prophet Ieremie in the 31. chap. and so likewise Ezechiel and the apostle Paule doe agree in this that God giueth both to will and to performe Eze. 11.19 36.27 And in the firste of Iohn it is said that they which beleeue are not of the will of flesh nor bloud Phil. 2.13 Io. 1.13 Pâ—o. 3.10 But renewed of God Furthermore when the Apostle spâ—â—keth Ro. 3. of the will of man such â—â— it is by nature he decyfereth plainly inough that there is nothing but peruersitie and malice as also in the 8. chap. he saith Ro. 8.7 that all our thoughtes are enmities vnto God Also in his first chap. to the Eph. he sheweth well that faith and regeneration proceeded from no other thing then free electioÌ„ And indeede it must needes be that God accomplish in vs that which ã€ˆâ—Šã€‰ hath spoken by his prophet

our heart is bent to euill 2. Co. 3.5 and that wee haue not so much as a good thought of our selues vntill such time as hee hath made vs to profit in his schole we be all fooles yea euen they that thinke themselues to be most wise And so is al our foolish coÌ„fidence beaten down and men must be faine to vnderstand that vntill God haue called them to his truth they be void of al reason wisedome there is no other meane to make vs walke in the right waye then the vtter bereauing of vs of all our vaine flatteringes 182 Free will ouerthrowne SO long as we are without Christ we bring foorth no good fruite acceptable vnto GOD because we are not apt to doe good for without me sayeth Christ you can doe nothing Io. 15.5 In which woordes hee speaketh most plainely against free-will and against al humaine strength be it neuer so stronge and also vtterly ouerthroweth the same For as the braunch being cut from the vine bringeth foorth no frute but withereth away euen so man can doe nothing at all to attaine to righteousnesse and saluation if so be through vnbeleefe he be separated froÌ„ Christ Nowe although the Papistes in worde onely doe confesse that wee can doe nothing without Christ 2. Cor. 3.5 yet notwithstanding they faine a certain power in vs which of it selfe is not sufficient to worke except it be holpen with the grace of God For they will not abide that a man shoulde be so emptie and free froÌ„ power strength to worke that which is good but that he may do somewhat of himselfe But the wordes of our Sauiour Christ so plainly spoken cannot in such wise be coloured Such therefore is the imagination of the Papists that they affirme that without Christ we can do nothing and yet notwithstaÌ„ding being holpen by him that wee can doe somewhat of our selues without his grace But Christ pronounceth the contrary as that we can do nothing of our selues Io. 15.4 For the branch sayth he can not bring foorth fruite of it selfe 183 Of grace election vocation faith iustification glorification free will c. IN them that be chosen to life first Gods mercie and free grace Ro. 10.17 bringeth foorth election election woorketh vocation or gods holy calling which vocation thorough hearing bringeth knowledge and fayth of Christ fayth thorough promise obteyneth iustification iustification through hope wayteth for glorification Election is before time vocation and faith commeth in time Iustification and glorification is without ende Election depending vppon Gods free grace and will excludeth all mans will blinde fortune chance and all peraduentures Vocation standing vppon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceeding by the gifte of the holye ghost and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all workes of the lawe both Gods lawe and mans lawe withal other outward meanes whatsoeuer Iustification comming freely by grace standeth sure by promise without doubt Tit. 2.12 feare or wauering in this life Glorification pertayning onely to the life to come by hope is looked for Grace and mercie preuenteth election ordeineth vocation prepareth and receaueth the woorde whereby commeth faith faith iustifieth and iustification bringeth glorie 184 Howe wee may be assured of our election and howe faith doth worke the same WHosoeuer wil be certain of his election in God let him looke to his faith in Christ which if he find in him to stand firme be may be sure and nothing doubt but that hee is one of the nuÌ„ber of Gods elect Secondly they saie faith and nothing else is the only condition and means wherupon gods mercy grace election vocation all gods promises to saluation do stay according to the words of the holy Ghost Col. 1. Col. 1.23 If yee abide in the faith Thirdly this faith also is the immediate next cause of our iustification simply without any other condition annexed For as the mercie of God his grace election vocation other former causes doe saue iustifie vs vpon condition if wee beleeue in Christ so this faith onely in Christ without condition is the next immediate cause which by gods promise worketh our iustification according as it is written Act. 18.31 beleeue in the Lorde Iesus and thou shalt be saued thou and all thy whole house 185 Election and vocation after purpose THe cause only of gods election is his own free mercy the cause in some manner of our iustification is our faith in Christ nothing else As for example First concerning election if the question bee asked why Abraham was chosen and not Nathor why was Iacob chosen and not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused why fewe chosen and the most forsaken It can not be answered otherwise then thus because it was so the good will of God In like manner touching vocation and also faith if the question be asked why this vocation and gifte of faith was giuen to Cornelius the Gentile not to Tertullius the Iewe Why to the poore little ones of this worlde of whom Christ speaketh Mat. 11.25 I thank thee father which hast hid this from the wise c. why to the simple vnwise outcastes in this worlde of whom speketh S. Paul saying 1. Cor. 1.26 ye see your calling my brethren howe not many of you c Why to the sinners not to the iust Why the beggars by the high wayes were called Ma. 11.26 and the bidden gestes excluded We can goe to no other cause but to gods purpose election Lu. 18.14 say with Christ our sauiour yea father for so it was thy good pleasure And so for iustificatioÌ„ likewise if the question be asked why the Publican was iustified Mat. 21.31 and not the Pharisei Why harlots Publicans go before the Scribes Pharisies in the kingdome why the sonne of the free woman was receaued Ge. 21.12 the bondwomans sonne being his elder reiected Why Israel which so long sought for righteousnesse found it not and the Gentils which sought not for it fouÌ„d it We haue no other cause hereof to render but to say with S. Paul Ro. 9.32 because they sought for it by workes of the law not by faith which faith as it coÌ„meth not by mans will but only by the free gift of God so is it onely the instrumentall cause whereunto the promise of our saluation is annexed According as we reade Ro. 4.16 Therefore it is by faith that it might come by grace and the promise might be sure to all the seed vers 5. Also in the same chap. he saith that his faith is counted for righteousnesse which beleeueth in him that iustifieth the vngodly 186 Diuers kindes of faith THere be many kindes of fayth as a man may

beleeue euerie thing that is true yet not euerie trueth doeth saue neyther doeth the beleeuing of euerie trueth iustifie a man He that beleeueth that God created all things of nought beleeueth truly he which beleeueth that God is a iust god 1. Tim. 1.17 that he is omnipotent that he is mercifull that he is true of promise beleeueth well and holdeth the truth 1. Cor. 1.9 Eph. 1.4 So he that beleeueth the God hath his election froÌ„ the beginning that he also is one of the same elect predestinate hath a good beleefe and thinketh wel but yet this beleefe alone except it be seasoned with an other thing wil not serue to saluation as it auayled not the Iewes which so sought of themselues and yet think to this day to be only Gods elect people Only the faith which auayleth to saluation is that whose obiect is the bodie and passion of Iesus Christ crucified So that in the act of iustifying these two faith Christ haue a mutuall relation must alwayes concur together faith as the action which apprehendeth and Christ as the obiect which is apprehended For neither doth the passion of Christ saue without faith neither doth faith help except it be in Christ 187 No remission but in Christ WHosoeuer beleeueth to get the inheritaunce of heauen or remission of sinne through workes hee beleueth not to get the same for Christs sake And they that beleeue not that their sinnes are forgiuen them and that they shall be saued for Christs sake they beleeue not the gospel Ma. 1.21 Luk. 1.31 For the Gospel saith that we shal be saued for Christs sake and that our sinnes are forgeuen vs through him He that beeleeueth not the Gospell beeleeueth not GOD whereby it followeth that they which beleeue to be saued by their works or to get remission of their sins by their owne deedes beleeue not God but recount him as a lyar and so vtterly deny him to bee God If we beleeue to get the inheritance of heaueÌ„ through good works then we beleeue not to get it through the promisse of God Io. 3.16 Act. 4.12 For GOD hath said that we shall haue the inheritaÌ„ce of heauen and that our sinns are forgeuen vs for his sonnes sake He condemneth not good workes but hee condemneth the false truste in any workes so all the workes wherein a man putteth confidence are therwith poysoned and become euill 188 Of praier to Saincts how it is repugnant to the Mediatorship and Aduocateship of Christ CHrist is the only reconciler mediator and attonement maker betweene God and vs and for that cause sitteth at the right hand of God perpetually to appeare before his face for vs Against the which article of Christs incarnation the teachers among the Papistes doe teache blasphemous doctrine of inuocation of saints that they are our mediators and reconcilers that by their merits and prayers we haue accesse vnto god and are for their sakes heard receaued and accepted into the fauour of God againe euidently displacing the sonne of God from the chiefe office of his eternal preisthood and setting his creatures in his place and dygnitye and that without anye warrant of scripture either by word or example This doctrine is ioyned with two other detestable errors first that they conceaue of Christ as of a dreadfull GOD and terrible iudge and not as of a mercifull Mediatour and therefore that we haue neede of other spokesmen to make the way to him for vs though hee himselfe moste gratiously and mercifully cryeth vnto vs Ma. 11.28 Io. 16.13 Come vnto me all ye that trauail and be heauy loden and I wil refresh you And in sundry places commaundeth vs to pray vnto God the Father in his name assuring vs that whatsoeuer we desire it shal be graunted vs. And therefore do they shewe themselues to mistrust the credit of Christ Secondly in this praying to Saincts not without great daunger of Idolatry they attribute vnto them diuine power For in their praying to them they imagine of them that they be of vniuersal knowledge and vnderstanding not onely what men speake but also what they think in their heartes Again they attribut vnto them almighty power as being able to worke and bring to passe whatsoeuer is desired of them And lastly they shewe themselues to beleeue that they are more mercifull and ready to heare sinners then Christ himselfe which is flatte blasphemy 189 False doctrine concerning inuocation THe manner of the Papisticall inuocation is not to God alone as they should doe but to dead men saying that saincts are to be called vpon as Mediators of intercession Christ as the mediator of saluation And affirme moreouer that Christ was a Mediatour onely in time of his passion which is manifestly repugnant to the wordes of Saint Paule Romaines 8. Ro. 8.34 Where he speaking of the intercession of Christ Who is saith he on the right hand of God maketh request also for vs c. And if Christ bee a Mediator of saluation what needeth then any other intercession of the sainctes for other sutes For saluation beeing once had what can we require more Or what lacketh he more to be obteyned of the saints which is sure to bee saued onelye by Christ And yet in their catholicke deuotioÌ„s why do they teach vs to pray to the blessed Virgine to saue al them that glorifie her c. If saluation only belong vnto Christ Vnlesse they study of purpose to seeme contrary to theÌ„ selues Hitherto also pertaineth the worshipping of reliques Deu. 6.13 Luk. 4.8 and the Idolatrous adoration of sacramentes as the outward signe for the thing signified contrary to the sense of the holy ghost The prophanation also of the Lords supper and false meriting by Masses 190 Christ is the onely intercessor with the Father THe faithfull children of God are assured and doe receaue this comforte that our Lorde Iesus Christ beeing now at the right hande of God in heauen is gentle willing ready and able to help all those which put their trust in him And therefore in all their necessities they content themselues with the intercession of Christ and with his mediation And that chiefly seeing S. Paule sayeth Tim. 2.5 that there is one God and one Mediatour betweene God and man euen the man Christ Iesus which gaue himselfe for the redemption of all men And Saint Iohn saith If any man sinne we haue an aduocate with the Father Iesus Christ the righteous 1. Io. 2.12 and hee is the reconciliation for our sinnes and not for our only but also for the sinnes of the whole world touâ—hing the intercession of our Lord Iesus Christ in heauen we haue the manifest and inuincible testimonies of the holy scriptures but as touching the intercession of Angels and of sanctes which are in heauen we haue no testimony thereof and therefore the godly regard it not They which beeleeue the word of God in whiche wee haue taught

the flocke of the lord to feed it to preserue it in health and to keepe it from diseases and hurt the which is done by doctrine exhortations reprehension rebuking comfort prayers administration of the sacraments and by the example of a godly and vncorrupt life as may bee proued and knowne many waies by the writings and examples of the Apostles Furthermore it is necessarye of all Christians to be knowne howe they ought to behaue themselus towardes the ministers Io 21.15.16.17 2. Tim. 4 2. Tit. 2.7 and what they ought to thinke of them Chieflye therefore in their function or calling not their persons but Christ that worketh by them is to bee considered Wherefore we must receaue their doctrine when they preach the word of God purely euen as the doctrine of Christ For Christ saith in expresse words in the Gospell he that heareth you heareth me and he that despiseth you despiseth mee Lu. 10.16 Wee muste not looke that Christ should come downe from heauen againe and speake vnto vs seeing he dayly speaketh in his church by his ministers which preach the word of Christ Also the ministers for their parts must behaue themselus honestly well and Christianlike in doctrine life and conuersation They must not seeke their owne honor or gaine but the honor of Christe and profit of his Church They must not thinke that they cannot erre but must suffer themselues to be admonished 1. Pet 5.2 being neither stuborn rash nor proud They must not attribute or geue too muche vnto themselues 2. Tim 2.24 but muste bee lowlye gentle sage paineful and faithfull 204 The true duty of the ministers of the gospell THe true ministers of the gospel must not only haue a sweet and amiable voyce to drawe those to the flocke which yealde themselues teachable and suffer themselues to be taught but they must also disclose and driue away the Wolues and the theues they must haue a loude voyce to cry out against all them that scatter the flocke This is the thing whereunto Gods seruaunts muste imploye themselues if they purpose to execute their dutie Tit. 1.9 They must not onely bee instructed to teache other but bee strong and constant to make it good and to fight when question shal bee to maintaine the doctrine of truth that it may remaine safe and sounde Eze. 3.17 The Prophet Ezechiell compareth them to such as kepe watch in a watch tower and surely it is a charge yea and that a verye mightye and heauye charge while other men sleepe to watch and haue a care of al the flock The name and title also which the holy Ghost attributeth vnto the ministers sheweth plainelye what it is Ma. 5.13 Ez. 34.2 1 Co. 4.1 that GOD calleth them vnto and what they ow to his Church that meÌ„ may not think they shal be accounted faithful in the meane while geue themselus to rest and sleepe and to follow the pleasures and lusts of the flesh For God doeth not choose them whom he placeth Shepheards in his Church for any outward shew but he bindeth them to his people for otherwise we cannot serue God but by imploying our selues to serue his whole flock and the greatest honor that the ministers of his worde can haue is to be diligent in seruing all the faithfull 205 The calling of the Ministery THe calling of the ministery and preaching of the gospell is no deuise of any mortall man but the ordinaunce of the liuing God It was hee that ordeyned Moyses and the Prophets 2. Pet. 1 21. The prophecy saith Peter came not in the olde time by the will of man but holy men of God spake as they were moued by the holy Ghost Mar. 3.13 The Lorde Iesus himselfe called appointed and sent forth into the world his apostles to preache the gospell It is the holye Ghoste which ordeyneth faithfull ouerseers to feede the Church of God Act. 20 28. It is Christ also at this day which appointeth Pastors and teachers for the gathering together of his sainctes The firste preacher that euer was vppon the earth was GOD himselfe Eph. 4.11 he preached to Adam in Paradise that comfortable Gospell Gen. 3.16 the seede of the woman shall breake the serpents heade After that hee stirred vp Noah and Lot Moses and the Prophets what shal be said of Dauid and Solomon of the which the one was a moste victorious prince 1. Kin 3. and the other moste welthye and yet haue they gotten more glory and credite by their doctrines and instructions then by all their riches and triumphes The first minister and preacher of the newe testament was Iohn the Baptist Of whom Christ our Sauiour sayeth There was not a greater Prophete Ma. 11.11 Mar. 2.2 among womens children Christe himselfe also was a preacher of the Gospell and witnesseth that he came into the worlde to that purpose Mar. i6 i6 After him the Apostles also were sent into the worlde to the same end Seing then that God himself and his sonne Iesus Christ haue vouchsafed to preach the worde seeing so famous men as the Prophets and Apostles were ordeyned to this purpose it must needes followe that the office of preaching is most famous worthye and excellent 206 With what doctrine ministers muste be furnished IF So bee that the Ministers of Christs Gospel wil do their duties as they ought to doe in the erecting and in the enlarging of Christs kingdome by pure preaching of the worde they must not then stande vppon trifles 1. Tim. 1.4 2. Tim. 2.23 vpon curious and vnprofitable questions but they must labour to edifie in all godlinesse This grace of GOD which was shewed at the comming of our Lorde Iesus Christ is dayly to be published and preached of them Tit. 2.11 For surely it is a wonderfull secreat that GOD shoulde bee manifested in the fleshe and that therewithall hee should shew vs his heauenly glory to the end that wee might bee vnited thereunto and therfore if all the Ministers and Preachers of Gods worde 1. Tim. 3.16 shoulde neuer cease from shewing foorthe the wisedome which GOD hath vttered in the person of his onely sonne the tyme assuredly shoulde not bee spent in vaine Furthermore whosoeuer will preach the gospell faithfully and profitablye hee muste firste of all and chieflye vrge the doctrine of repentaunce To repentance must be ioyned the doctrine of remission of sinnes Ma. 11.28 which belongeth only to them that repent that are humbled and cast downe that feele in their conscience the torment of sinne and condemnation it doth not appertaine to ignorant and senselesse men to hypocrites infidels athistes iusticiaries prophane and carnall men Mat. 9.13 for these haue nothing to do with the doctrine of remission of sinnes 207 Diuersitie in giftes among the ministers NEcessarie it is that euerie minister preach but yet all such shall not be condemned which haue not such like and so full

measure of knowledge as other haue There is difference in giftes among vs at this day as there was among the apostles yet they all sufficiently preached They which haue any measure of those giftes which the Lord requireth in his ministers 1. The. 5.19 they must not quench the spirit but vse the meanes to encrease their measure if they be painefull carefull watchfull and faithfull in their ministerie with a holye and pure affection the Lord will blesse them Mat. 25.29 To him that hath shall be giuen we cannot at the first come to perfection Apollos a learned doctor seruent in the spirit Act. 8.26 and mightie in the scriptures yet was he ignorant in some thinges and receiued instruction from Aquila and Priscilla Some haue more then others some haue ten talents some fiue and some but one yet let vs alwaies remember and let it neuer slip out of our minds that the slothful and vnprofitable seruant Mat. 25.15 30. shall be cast into vtter darknes there shall be weeping and gnashing of teeth 208 Of the Gospell and how it must be preached VNder the voyce of the Gospell is comprehended the whole historie of Iesus Christ in the flesh and also the fruit and vse of the same historie The story of Christ is briefly comprehended vnder his passion and resurrection the vse and ende wherof is that we should haue repentance and remission of sinnes in his name And this doth Christ himselfe witnes when as he said to his Apostles after his resurrection Luk. 24.46 thus it is writen and thus it behoued Christ to suffer and to rise againe the third day and that repentaunce and remission of sinnes shoulde bee preached in his name among all nations To this agreeth the Apostle Peter when as he saith with other the Apostles to the Counsell and chiefe Priestes The God of our Fathers hath raysed vp Iesus whom ye slue and hanged on a tree Act. 5.30.31 him hath GOD lifte vp with his right hande to bee a Prince and a Sauiour to giue repentaunce vnto Israell and remission of sinnes By this we may see how the Gospel must be preached the people must be taught what Christ hath done for them The whole storye of his Incarnation conception birth sufferinges resurrection and ascention must be oftentimes and effectually preached vnto them as they are set downe by the Euangelistes and Apostles but yet this is not inough to shewe what Christe hath done and to rehearse the storie of his incarnatioÌ„ but also the minister must be careful to preach the ende the vse and fruite of the same which is that the people may repent be turned vnfaynedly vnto God and so by faith made pertakers of remission of sinnes through Iesus Christ 209 What repentaunce is REpentance is a true turning vnto God a chaunging of the outward and inwarde man a dying to sinne a liuing to righteousnesse and amendment of the whole life Hee which is returned vnto God ought first necessarily to know and vnderstand how he fell from him and to know what God is how we fall from him and how we ought to turne to him againe Mat 9.12 So that he which must repent ought to know his own noughtines and wickednes and also by what meanes the same may be amended which is broken and spoyled but these thinges can in no wise be done of any wretched sinner vnlesse they be drawne hereunto and therein instructed by the spyrit and word of God Mar. 1.15 which they must also stedfastly beleue Io. 6.44 For these thinges are so necessarilye required that vnlesse God by grace through his spirit open and draw the heart of the sinner and by his worde shew vs the perfect way gouerne and keepe vs in the same giue vs true faith whereby to quicken and iustifie vs vnlesse I say he giue vs these all repentance how hard or greeuous so euer it seeme is no true repentance Example hereof maye bee taken of Iudas who repenting for his sinnes confessed the same to the Priestes in the temple saying I haue sinned in betraying the innocent bloud Mat. 27.3.5 yea and he in this prate made satisfaction in that he threw the vnrighteous price of bloud into the temple But this repentance did nothing at all profite him although he had in it contrition confession and satisfaction and because he lacked true faith he dispayred and hanged himselfe On the other side Luk. 22.61.62 the Lord looking backe vpon Peter and the Cocke crowing he remembred his wordes and beleeuing them departed from the wicked companie wept for his sinnes and amended his faultes and this his repentaunce was true and perfect The prophet Ieremy also confirmeth this doctrine ver 18.19 when he prayeth vnto the Lord in his 31. chap. whereby it is euident that true repentaunce and the sorrowing for our sinnes must proceede from God stirring vp the same in vs by faith so as it must not be a repentance or sorrowe according to the world but after the will of God 210 Repentance is necessarie to make pure the conscience and it is not a worke of man THe filth and infection which defileth and corrupteth the person is of the heart and the principal care we ought to haue of our selues is that we be pure and cleane in our heartes and consciences which thing we cannot attaine vnto but by faith and repentaunce And wee must beware that wee resemble not the Scribes and Pharesies to whom our sauiour Christ obiecteth their hypocrisie Furthermore when calling vs to repentaunce God promiseth vs his holye spirite we must vnderstand that repentaunce is not a worke of man but of God who regenerateth vs and reneweth vs by his holy spirit as appeareth by the witnes of Ezechiell Eze. 36.26 a newe hart saith the Lord I wil geue you a new spirite will I put within you c. and so consequentlye it is not of our freewill that wee repent but of the onely mercy of God which will not the death of a sinner The which also Ieremy confesseth saying Ez. 33 11. Ier. 10.23 O Lorde I knowe that the waye of man is not in himselfe and therefore he prayeth on this wise conuert thou me and I shal be conuerted We may learne also in an other place that the wordes of God are hidden from vs Pro. 1.23 if the holy Ghost be not giuen vs to instruct and sanctifie vs. Wherefore we must pray with Dauid Create in mee O Lord a cleane heart and renewe a right spirite within me Ps 51.12 Finally seeing that in bidding vs repent God promiseth vs the knowledge of his word we may perceaue whoe are the true repentantes and whoe are not and lykewyse that they which make not account to repent doe not vnderstand the worde of God although they make neuer so faire a shew to the contrarie 211 Repentance is the gifte of God MEn cannot haue repentance of their own

the gilt and filthinesse from our soules As bread and wine by naturall effecte nourisheth our bodies and strengthneth and comforteth our spirites so doth the heauenly foode of Chriestes bodie and bloud Io 6.48 c. broken and shed for vs vpon the crosse nourish our soules and quicken our spirites to eternall life with GOD. In the olde time the Sacramentes and Ceremonies were profitable for the bodily nourishment as the water gushing out of the rocke Manna and the Pascall lambe but in our Sacramentes Exo. 17.6 God smally or nothinge considereth our bodies but most principally and wholly the releefe Ex. 16.15 c. 12.14 ease and comfort of our soules Therefore as in the olde Testament so nowe much more in the Sacramentes is to bee considered some spirituall and internall thing to the vnderstanding whereof the likenesse of the outwarde signes doe leade vs as in Baptisme our regeneration and new birth and the washing away of our sinnes by the death and passion of Christ In the Lordes supper the heauenly foode of our soules with the bodie that was broken his bloud that was shed vpon the crosse Wherefore good christians in receuing the sacrameÌ„t must not haue so much regard to the signe as to the spiritual thing it self for which the outwarde token was ordeined For the efficacie of the Sacraments doth not consist in the visible signe but wholy in the working of the spirite of God Io. 6.63 according as it is Gods pleasure to woorke by meanes by him ordeyned without any derogation thereby to his glorious power 216 The beginning of Sacramentes is from God THE Author and ordeyner of Sacramentes is none other but God himselfe neither Patriarch nor Prophete nor Father nor the whole Church hath autoritie to ordeine any Sacrament The Sacramentes are belonging to the worshippe of God they are signes tokens and witnesses of Gods will And who can make vs certaine of Gods will but God himselfe As also the Apostle teacheth in the first to the Corinth 1. Cor. 2.11 And who can appoint gods worship but God himself According as he saith by his Prophet In vaine they worship mee teaching the traditions of men Esay 29.13 The sacraments were not so ordeyned by God that afterwarde he would haue no more care or regard of them but he alwaies worketh and bringeth to passe al things in the faithfull which keepe his ordinaunce the which he hath promised in his worde Wherefore as the faithfull heare the word of God 1. Tim. 2.4 not as the word of anye mortall man but as proceeding from the mouth of the most highest so also when they receaue the sacraments at the handes of the Ministers they acknowledge that this is the ordinance of GOD 1. Th. 2. i3 Esa 1.20 and that he worketh in the beleeuers and therefore they receaue and vse the sacraments as at the verie hand of God vnto whom they directe the eies of their faith 217. Why Sacramentes were ordeined THe first cause why it was christs pleasure to ordeine sacraments in his Churche is partlye our owne infirmity and weakenesse 1. Cor. 2.14 being dull and slowe in the vnderstanding of heauenly thinges partly the great goodnesse and loue of God that would vouchsafe to attemper himselfe to our simple capacity and to seeke meanes by outward things to ease and helpe the same Secondly that the sacrament might be to vs a blessed exercise whereby we call to our remembrance the benefite of our redemption in Christ and yeelde vnto him moste harty praise and thanks for the same Luk. 22.19 1. Cor. 11.26 according as Christ teacheth vs in the institution of his last supper And as Saint Paule also sayeth in the first to the Corinthians Thirdly that we by the vse and practise thereof might bee traded to the obedience of Gods holy will and commaundements though the things seeme to our selues neuer so simple and meane also that thereby we might openly before God and the world protest and acknowledge that we are his people and of the number of them that looke to be saued preserued and defended by the benefit of Christ only So that the open vse of the sacrament is a parte of that confession wherunto the Apostle Paule Ro. 10.9 Romanes 10. attributeth saluation An other cause end of the Sacramentes is Io. 13.35 that they might be as handes and links of loue vnity and concorde among our selues For the which cause Saint Paule when he exhorted the Ephes to vnitye and loue Eph. 4.5 among other things hee addeth we haue one faith one baptisme And again in an other place wee are one body saith he as many as be pertakers of one life 1. Cor. 10.17 Finally that by the sacraments as by blessed meanes the holy Ghoste working with them hee might impart vnto vs and bestow vpoÌ„ vs his vnestimable graces and benefits together with al the fruits of our redeÌ„ption in Christ For as his word is so are his sacraments instruments and means by the working of his holy spirite to bring vnto vs the whole benefit of our saluation 218 The right applying of Christs sufferings and sacraments to our benefit WHeras it is said that the sonne of God was crucified we must not only think that the same was done for the redemption of the worlde but also euery one must on his own behalf ioyne himselfe to Christ and conclude it is for him that he hath suffred So wheÌ„ we be baptised as it is not for any one man alone so is not the water sprincled vppon al men in common but euery man is baptised seuerally in his owne behalf to the end that euery one of vs may apply it particulerly vnto himself 1. Cor. 6 15. Ep. 5.30 to say that we be al members of our Lord Iesus Christ Also when we receaue the holy supper euery man taketh his owne portion to shewe vs that our Lord Iesus Christ is communicated vnto vs yea euen to euery one of vs. For when we once know the the thing which was done for the redemption of the whole worlde pertaineth to euery one of vs seuerallye it behoueth euery one of vs to say also on his behalfe that the sonne of God hath loued him so dearlie that hee hath geuen himselfe to death for him And that therefore we be of all creatures the most miserable if we accept not such a benefite when it is offered vnto vs. For it is a common doctrine in the holy scriptures that GOD so loued the world that he spared not his onely sonne but gaue him to death for vs Io. 3.16 and also that our Lorde Iesus Christ at such time as we wer his deadly enemies did confirme a maruelous loue towards vs in that he offered himself in sacrifice to make attonement betwen God and vs and to do away al our sins as they might no more come to accompt This is the warrant of our saluation

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