1. THere is a politicall or civil righteousnes, which Empe­rours, Princes of the world, Philosophers, and Lawyers deale withall.

Secondly, there is a Ceremoniall righteousnesse, which the Traditions of men doe teach, this Parents and Schoole-Masters may teach, in regard they doe not attribute to it, any power to satisfie for sinne, to please God, or to deserve grace; but teach such Ceremonies, as are necessarie for the correction of manners and life.

Thirdly, There is a Righteousnes of the Law, or of the tenne Commandements, which Moses teacheth, which we teach after the doctrine of faith.

Fourthly, there is a Righteousnes aboue all these, to wit, the Righteousnes of faith, or Christian Righteousnes, which wee must diligently discerne from the former, for they are contrary to this righteousnes, consisting in works which are active, but this is a passive Righteousnes. Of all things in the world, the Law is most excellent, yet is it not able to quiet a troubled conscience, but increaseth Terrors, and driveth it into desperation. For by the Law sinne is made above measure sinfull: I abandon my selfe from all active Righteousnes, both of my owne, and of Gods law, and embrace only that passive Righteousnes of grace, mercy, and for­givenesse of sins: Therefore the greatest wisedome of a good Chri­stian is, not to know the law, to be ignorant of workes, and of the whole active righteousnes, especially when the conscience wrest­leth with the Iudgements of God; But it is è contrario, to those who are not of Gods people, for the law is not given to a righ­teous [Page]man, but to the law lesse and disobedient: And both the word of Grace, and of wrath, must be rightly divided, according to the Apostle, 2 Tim. 2. which is, To set forth the Law and workes to the Old man, and the promise of forgivenesse of sinnes, and of Gods mercy to the New man, Rom. 10.4. The law continued unto Christ, who being come, Moses ceaseth with his law, Circumcision, the Sacrisices, the Sabbaths, and all the Prophets: He that is borne of God cannot sinne, 1. Ioh. 3.18. it the Article of Justification be once lost, then is all true Christian doctrine lost, the law ought to have dominion only over the flesh: whosoever is assuredly preswaded that Christ is his Righteousnes, it is impossible but he should doe all things well. Grace and Peace comprehend in them whatsoever belongeth to Christianitle; grace releaseth sinne, and peace ma­keth the conscience quiet. The two fiendes that torment us are Sinne but sinne is rather increased by workes, for there is no meanes to take away sinne but grace alone. The peace of the world, granteth not king but the peace of our goods, and bodies. I am the way, the truth, and the life, No man commeth to the father but by me, Ioh. 14.6. wherefore in the matter of Iustification we must look upon no other God, but only this god incarnate, clothed with mans nature, who saith, Math. 11.28. Come unto me all ye that labour, and are heavy laden, and I will refresh you. In Christ are hid all the Treasures of wisdome and knowledge, For in him dwel­leth the fulnesse of the Godhead bodily, Col. 2.3.9. The world is ignorant of this, For no man knoweth the father but the Soune, and he to whom the Sonne will reveale him, Mat. 11.17. Christ giveth not grace and peace as the Apostles give them, but he giveth them as the Authour and Creatour. The giftes which we receive of the father and which we receive of the Sonne are all one, Be­hold the lambe of God, who taketh away the sinne of the world, Ioh. 1.29. which shews that we cannot put them away by our owne workes; Christ was not given for the holy, righteous, worthy, and such as were his friendes; but for wicked sinners, for the unwor­thy, and for his enemies, who have deserved Gods wrath, and e­verlasting death, Who gave himselfe for our sinnes, Gal. 1.4. God so loved the World, that he gave his onely be gotten Sonne, that who­soever beleeveth in him, should not perish but have everlasting life, John 3.16. The Lord hath laid all our iniquitie upon him: For the transgression his people was he smitten, Esay 53.6.8.

Christ is the Sonne of God, and of the Virgin, Definition. delivered and put to death for our sinnes; therefore he is no Tyrant or Judge, which will condemne us for our sinnes, hee is no caster downe of the afflicted, but a raiser up of those that are fallen, a mercifull releiver and comforter, of the heavy and broken hearted. The World is the Kingdome of the Devill; Every one that teacheth that works doe justifie, is a troubler of the Church, and of mens consciences: Christ and the Law, can by no means agree and raigne together in the conscience; for the righteousnesse of the Law, and the righteousnesse of Grace are contrary: And if thou canst not beleeve, that God will forgive thy sinnes for Christs sake, whom he sent into the World to be our high Priest; how then wilt thou beleeve, that he will forgive the same for the workes of the Law, which thou couldest never performe. It seemeth to be a light matter, to mingle the Law and the Gospell, faith and workes together; but it doth more mischeife, then mans reason can conceive: There is nothing in us, able to deserve grace, and the for givenesse of sinnes; But we obtaine this grace by the free mercy of God, onely for Christs sake: The knowledge of Christ, and of Faith, is no worke of man, but simply the gift of God. We may more safely attribute too much unto God, then unto man; Mans reason hath the Law for his object; but faith being in her owne proper office, hath no other object but Jesus Christ: It saith not, What have I done? What have I offended? What have I deserved? But what hath Christ done? What hath hee deserved? Whereunto the truth of the Gospell answereth thee, hee hath redeemed thee from thy sinne, from the Devill, and from eternall death, which faith acknowledgeth and beleeveth; And whosoever turneth away his eyes from this object, hath no true faith, but a fantasie, and a vaine opinion, and turneth his eyes from the promise to the Law, which terrifieth and driveth to desperation. For a true and stedfast faith, must lay hold on nothing else but Christ alone, who justifieth, and needs not to be furnished with charity, as Popish Schoolemen teach. The pro­per office of the Law teacheth, what I ought to doe; The Gospell teacheth what Jesus Christ the Sonne of God hath done for me, to wit, that he suffered and dyed, to deliver me from sinne and death. We must not trust or glory in any earthly thing, but in God alone: Non patitus ludum, fima, fides, oculus.

Faith maketh a man here like unto God, who is immutable, so [Page]is faith, and therefore may suffer nothing, give place to no man.

Nothing fighteth more strongly against Faith, then the Law and reason, which we must conquer if we will be saved; For the conscience must be free from the Law, but the body must be obedient to the Law.

There is as great difference between the righteousnesse of the Gospell, and of the Law, as God hath made betweene Heaven and Earth, light and darknesse, day and night: The Gospell ju­stifieth in Heaven, and the Law on Earth.

To abstaine from certaine meates for conscience sake, is to deny Christ, and to overthrow the Gospell. God never gave to any man grace and everlasting life for the merit of Congruence or worthinesse; For grace cannot be deserved by workes, for whatsoever is not of faith is sinne. Wherefore hee that would deserve Grace by workes going before faith, goeth about to please God with sins.

The first part of Christianity is the preaching of Repentance, and the knowledge of our selves; And the second part is, not to seeke salvation by workes.

Christ is no Law-giver, but a forgiver of sinnes, and a Sa­viour; For wee are justified freely by his grace through the redemp­tion that is in Christ Jesus, whom God hath set forth to be a recon­ciliation unto us through faith in his blood, Rom. 3.24, 25.

These three things, Faith, Christ, Acceptation or Imputa­tion, must be joyned together; To him that beleeveth, sinne is pardoned, and righteousnesse imputed; but not for the merit of congruence and worthinesse: Hee that honoureth me, I will honour, they that despise me, shall be despised, 2 Sam. 2.30. By the deeds of the Law no flesh shall be justified; Christ is the end and fulfilling of the Law unto righteousnesse.

The Papists by their doctrine, make Christ Moses, and Moses Christ, turning Grace into the Law, and the Law into Grace; But it is the proper office of Christ to deliver from sinne and death; for he is our reconciliation, righteousnesse, peace, life, and salvation: And therefore we are justified and reputed righ­teous before God by faith onely in Christ; for we must be dead to the Law, if we will live to God.

But when I have apprehended Christ by faith, and through him am dead to the Law, justified from sinne, delivered from [Page]death, the Devill and Hell; then I doe good workes, I love God, I give thankes to him, I exercise charity towards my neighbour; But this charity or workes following, doe neither forme nor adorne my faith; but my faith formeth and adorneth charity; For this is the victorie that overcommeth the World, even our Faith. 1 John 5.4.

Whilest Christ is the Law, he is also liberty, whilest hee is sinne, he is righteousnesse, and whilest he is death, he is life; For in that hee suffered the Law to accuse him, sinne to con­demne him, and death to devoure him, hee abolished the Law, he condemned sinne, he destroyed death, he justified and saved mee.

The Law is crucified, and dead unto those onely which be­leeve in Christ; Therefore in the matter of Justification, thou must not separate the person of Christ from thy person: By faith we are so joyned together, that wee are become one flesh and one bone, Ephes. 5.30.

Good workes ought to be done, not as the cause, but as the fruits of righteousnesse; The Tree maketh the Apple, but not the Apple the Tree; I live by faith in the Sonne of God, who loved me, and gave himselfe for me, confutes the doctrine to bee able to doe meritorious workes before Grace, Ex puris na­turalibus, &c.

Workes of supererogation the Papists call those, which they doe of their owne devotion more then God requireth: Ʋltra posse viri, non vult Dous ulla requiri, and such like sentences, pro­perly pertaine to the government of Common-wealths and Fa­milies, and are not to be applyed to the Church.

Christ is infinite mercy and goodnesse, freely given, and bountifully giving unto us.

To reject and refuse the grace of God, is to seeke righteous­nesse by the Law.

The holy Ghost was not given by the Law, but by the hearing of the Gospell, Cornelius received not the holy Ghost, by the Almes which he gave, but when Peter had opened his mouth, and was yet in speaking, the holy Ghost fell upon all them, which with Cornelius heard the word, Acts 10.44.

God gave the holy Ghost to the Gentlles, who lived without the Law, and to the Jewes by the preaching of the Gospell, or hearing of Faith in Christ preached, and not at the preaching of [Page]the Law, nor by the workes of the Law; So it appeareth, that the Law never bringeth the holy Ghost, but onely teacheth what wee ought to doe, therefore it justifieth not; But the Gospell bringeth the holy Ghost, because it teacheth what we ought to receive.

The Gentiles justified without the Law, as the Nine vites, And the Ninevites beleeved God, and proclaimed a Fast; and put on Sack-cloth, Jonah 3.5. Naaman the Syrian, Job and diverse others. Received yee the holy Ghost, by the workes of the Law, or by the hearing of faith preached, saith Saint Paul? Gal. 3.2.

A man is made a Christian not by working, but by hearing; and when he hath received the Gospell, let him afterwards exercise himselfe in those good workes which are commanded by the Law, so that the Law and workes may follow faith; Feare not little flock, for it is your Fathers pleasure to give unto you, loe to give unto you a Kingdome, Luke 12.22. Martha, Martha, thou carest and art troubled about many things, but one thing is need­full, Mary hathchosen the good part, which shall not bee taken from her, Luke 10.41, 42.

Abraham was justified before God, not because he did worke, but because he did beleeve, Galat. 3.6. For Abraham beleeved God, and it was imputed to him for righteousnesse, Gen. 15.6. Saint Paul by these wordes, Abraham beleeved, Of faith in God, maketh the cheifest worshippe, the cheifest duty, the cheifest obedience, and the cheifest sacrifice: For faith is an almighty thing, and the power thereof is infinite and inestimable: Chri­stian righteousnesse consisteth in two things, in faith of the heart, and in Gods imputation for Christs sake; Faith killeth reason, Christ is our cloudie Piller for the day, and our Piller of fire by the night, least God should see our sinne, Exod, 13.21. Hee hath loved us, and given himselfe in very deed for us, hee was made accursed for us, &c. Galat. 3.13. Christ is called our object, because the eye of our faith is directed unto him: There is no damnation to them that are in Christ Jesu; with faith alwayes must bee joyned a certaine assurance of Gods mercy for Christs sake, The seed of the Woman shall bruise the Serpents head, Gen 3.15.

The promise of blessing was given unto Abraham before Circumcision, and foure hundred and thirty yeares before the Law; Abraham which saw my day and rejoyced, John 8.56. In thee shall all the Nations bee blessed, Gen. 12.9. There is great [Page]difference betweene Christ blessing and redeeming, and Christ working, and giving example; So there was betweene belee­ving and working Abraham; they which are of faith, are bles­sed with faithfull Abraham, saith Saint Paul: And as many as are of the workes of the Law are accursed, which is not a corporall but a spirituall curse; They therefore that hold on the Law, and seeke to be justified thereby, despising the promise, are accursed: The true doer of the Law is hee, who receiving the holy Ghost through faith in Christ; beginneth to love God, and doe good unto his neighbour. For without faith it is im­possible to please God, Heb 11.6. So that faith incorporateth the worke and giveth it his perfection. All sentences in Scripture con­cerning workes and rewardes must be Spiritually expounded; If thou beleeve sinne, death, and the curse, to be abolished, thev are abolished; for Christ hath vanquished and abolished all these things; and wheresoever is a true faith, in him, there sinne is a­bolished, dead, and buried. Learne in all tentations, to translate sinne, death, the curse, and all evils which oppresse us, from our selves unto Christ, and againe from him unto our selves, righteousnesse, mercy, life, and blessing; God the Father cast the iniquities of us all (as Esay the Prophet saith) upon him, which he tooke willingly upon him, that hee might fulfill the will of his Father, by which wee are sanctified for ever: Let Christ be alwayes before thine eyes, as a certaine summary of all Arguments for defence of faith, against the righteousnesse of the flesh, against the Law, and against all workes and merits whatsoever. The Law was added for transgressions, saith Saint Paul; wherefore the first use of the Law was to bridle the wick­ed, least the course of the Gospell, should be hindered by the tu­mults, and seditions of the wicked, outragious and proud men, which is civill. The other use of the Law is divine and spiritu­all, which is, as Saint Paul saith, To increase transgressions, that is, to reveale unto a man his sinne, thereby to beate downe the opinion of righteousnesse which abideth in man; and is a Mini­ster that prepareth the way unto grace: The Law with his office, helpeth by occasion to Justification, in that it driveth a man to the promise of grace, and maketh the same sweet and comfor­table unto him, and is a true and profitable Minister, which driveth a man to Christ; For God is present unto the afflicted and broken hearted; and this is the best, and most perfect use of the [Page] of the law, Rom. 10.4. So farre forth as I doe apprehend Christ by faith, so much is the law abolished unto me; But my flesh, the world, and the Divell, doe hinder faith in me, that it cannot be perfect, He gave power to as many as beleeued in him, to be the chil­dren of God, Ioh. 1.12.

So many as are justified, are not justified by the observation of mans lawes, or Gods lawes, but by Christ alone, who hath aboli­shed all lawes; Jesus Christ is one yesterday, and to day, and shall be the same for ever; Christ is the end of the law unto righteous­nes, to every one that beleeveth; Christ was made a curse for us, that he might deliver us from the curse of the law. I came not to judge the world, but that the world should be saved by me, Ioh. 12.47.

Evill instruction, will increase and confirme the pernicious error of blind reason, which naturally iudgeth Christ to be a law­giver, and printeth that error mightily in our mindes, that with­out great travaile and difficulty, it can never be abolished.

O law! thou hast no power over me, and therefore thou doest accurse and condemne me in vaine; for I beleeve in Jesus Christ the Sonne of God, whom the father sent in to the world to redeeme us miserable sinners, oppressed with the tiranny of the law, he gave his life and shed his blood for me; therefore feeling thy terrors and threatnings O Law, I plunge my conscience in the wounds, blood, death, resurrection and victory of my Saviour Christ, besides him I will see nothing, I wil heare nothing,

This faith is our victory, whereby we overcome the terrour of the Law, sinne, death, and all evils, and yet not without great Conflicts: Come unto me (saith Christ) all ye that labour under the Yoke of the Law, Mat. 11.28. for I have vanquished the Law by double right and authority, first as the Sonne of God and Lord of the Law; Secondly in your person, which is as much as if yee had overcome the Law your selves, for my victorie is yours. If any man have not the Spirit of Christ, the same is none of his. Rom. 8.9.

If a man be uncertaine, and stand in doubt of the grace and favor of God towardes him, then Christ profiteth nothing, for he that doubteth of Gods favour towardes him, must needs doubt also of the promises of God and soe consequently of the will of God, and of the benefites of Christ, namely that he was borne, suffered, died, and rose againe for us, &c.

If we could fully assure our selues, and constantly beleeve, that God is our Father, and we his sonnes and heires, then should we [Page]overcome the Law your selves, for my victorie is yours. If any man have not the Spirit of Christ, the same is none of his, Rom. 8.9.

If a man be uncertaine, and stand in doubt of the grace and favour of God towardes him, then Christ profiteth nothing, for he that doubteth of Gods favour towardes him, must needs doubt also of the promises of God and so consequently of the will of God, and of the benefites of Christ, namely that he was borne, suffered, died, and rose againe for us, &c.

If we could fully assure our selves, and constantly beleeve, that God is our Father, and we his sonnes and heires, then should we utterly contemne this world, with all the glory, righteousnes, wisedome and power, and with al the riches and pleasures thereof, neither should wee be so carefull for this life.

Whosoever apprehendeth, the son and me, and my promise in him by faith, to him I am a God, to him I am a father, him doe I accept, justifie and save. Christ is the finishing and accompli­shing of the Law to righteousnes to every one that beleeueth Ro. 10.4 They that beleeve in him shal be blessed with faithfull Abra­ham they are the sonnes and heires of God, who giveth the word, which when we haue received by faith given from a­bove, we are new borne, and the sonnes of God; for there is no other name given unto men under heaven, whereby they must be saved.

The heart being furnished with this confidence, or assurance, to wit, that for Christes sake we are righteous, hath the true forme of Christ, which is given by the Ministrie of the word, as it is said, 1. Cor. 4. J have begotten you through the Gospell, that is to say in spirit, that ye might know Christ and beleeue in him.

We must distinguish the heavenly and spirituall blessing, from the earthly; for the earthly blessing is to have a good civil government, both in Common-wealthes and Families, to have children, peace, riches, fruits of the earth, and other temporall commodities: But the heavenly blessing is to be delivered from the Law, sinne and death, to be justified and quickned to life, to have peace with God, to have a faithfull heart, a joyfull consci­ence, and spiritual consolation, to have the knowledge of Jesus Christ, to have the gift of prophecy & the revelation of the scrip­tures [Page]to have the guifts of the holy Ghost, and to reioyce in God; These are the heavenly guifts which Christ giveth to his Church.

A Christian laying hold of the benefits of Christ through faith, hath no Law; but all the Law is to him abolished, with all his terrors and torments; For Christ hath made us free, not civilly nor carnally, but divinely; That is to say we are made free in such sort, that our consciences are now free and quiet, not fearing the wrath of God to come.

And certainly this christian libertie, swalloweth up at once and taketh quite away the whole heape of evils, the Law, sinne, death, Gods wrath, and breifly the serpent himselfe, with his head and whole power; and in stead thereof it placeth righte­ousnes, peace, and everlasting life &c. Therefore blessed is hee that understandeth and beleeveth.

And let us learne to magnifie this our libertine purchased by Jesus Christ the sonne of God, by whom all things were created both in heaven & earth; which libertie he hath purchased, with no other price then with his own bloud; To deliver us not from any bodily or temporall servitude, but from a spirituall and ever­lasting bondage, under mightie and invincible Tyrants, to wit, the Law, Sinne, Death, and the Devill, and so to reconcile us to God his Father.

This libertie then, is not given us by the Law, or for our righ­teousnes, but freely for Christs sake; Therefore according to the Apostle, Galath. 5.1. Stand fast in that libertie wherein Christ hath made you free; And in the 8. of John 36. If the Sonne shall make you free, ye shall be free indeed; And Christ himselfe, Math. 9.2. saith, Be of good comfort my sonne, thy sinnes are for­given thee.

Wherefore it is impossible for the Iusticiaries, which seeke to winne heaven, life, and salvation, by workes and merits, to know what the liberty and deliverance from sinne is.

And Gal. 5.2. Saint Paul saith, Be not intangled againe with the yoke of Bondage; where the Apostle seemeth to compare those who seeke righteousnes by the Law to Oxen; For like as Oxen draw in the yoke with great toile, and receive nothing thereby but forrage or pasture, and when they bee able to draw the yoke no more, are appointed to the slaughter: Even [Page]so they that seek Righteousnes by the Law, are Captives and oppressed with the yoke of bondage, that is to say, with the Law, and when they have tired themselves a long time in the works of the Law, with great and greivous toyle, in the end this is their reward, that they are miserable and perpetuall servants of sinne, death, Gods wrath, and the Devill.

For the confidence and righteousnes of workes are nothing, but maketh Christ unprofitable; The Devill being the father of lying, and the Enemy of Christian libertie, wherein Christ hath made us free; But J know Christ to be profitable unto me, therefore I will not make him unprofitable; which I should doe, if either I should presume to purchase my selfe favor and ever­lasting life by my good workes, or should despaire because of my sinnes.

For it is impossible that Christ and the Law, should dwell toge­ther in one heart, for either the Law, or Christ, must give place; And to have this perswasion, that it is Christ alone that iustifieth me, both against my evill deeds, and without my good workes, is to lay hold of the true Christ; But if I think that he exacteth the Law and workes of me to Salvation, then he becommeth unprofitable to me, and I am utterly seperated from him.

And though it be true, that onely faith justifieth, yet after it hath justified, it is not idle, but occupied & exercised in working through love; So that the whole life of a Christian Man, con­sisteth inwardly in faith towardes God, and outwardly in cha­rity and good workes towardes our Neighbour; Hee being a perfect Christian inwardly through faith before GOD, who hath no need of our workes, and outwardly before men, whom our faith profiteth nothing, but our Charitie, or our workes.

Christ is set out in the Scriptures as an Example, and as a Gift, and is to be set forth unto those who are alreadie cast downe, and bruised through the heavy burden and weight of their sins, as a Saviour and a gift, and not as an example or a Law-giver; But to those who are secure and obstinate, he must be set forth as an example.

Faith is as a bright Sunne beame comming downe from heaven, which lighteneth, directeth and guideth us; But both faith and charitie, have their trust and beleife, but after divers [Page]sorts, by reason of the diversitie of their objects; Faith trusteth in God and therefore cannot be deceived; Charity beleeveth in man, and therefore it is often deceived.

And let the godly remember, that as in conscience before God they be free from the curse of the Law, from sinne, and from death, for Christs sake; So as touching the body, they are ser­vants, and must serve one another, according to Saint Paul, Galath. 5.13. serve ye one another through love: which wordes, do not set the Christians at liberty, but shut them under bondage as touching the flesh, which doctrine carnall men cannot con­ceive, but good Christians gladly receive and obey it.

For the ungodly doe most carelesly shake of the yoke and bondage of the flesh, and turne the libertie of the spirit, into wantonnes and fleshly libertie, not observing the commande­ment of charitie, which is not to render evill for evill, but to overcome evill with good, according to the Apostle, Love thy neighbour as thy selfe.

Faith and hope must continue, that by the one we may be justified, and by the other be raysed up in adversities, and endure unto the end; For in respect of the flesh we are sinners, but in respect of the spirit we are righteous, and so we are partly sinners and partly righteous, but our righteousnes, if we walke according to the spirit is much more plentifull then our sinne, because the holines and righteousnes of Christ our Mediator doth farre exceed the sinnes of the whole world, and easily swalloweth up all sins, But the flesh lusteth against the spirit, and the spirit against the flesh, and these are contrary one to the other; So that yee cannot doe the things that yee would doe, saith Saint Paul, Gal. 5.17. Despaire not therefore in temptations, but re­sist the flesh strongly, and fulfil not the lust thereof; Thus doing thou art not under the Law; For God is mercifull to those that beleeve for Christs sake, and imputeth not unto us this sinne, which cannot be put away by satisfaction, workes or righteous­nes, but onely by the death of Christ.

All sinne is damnable as touching the fact it selfe; But in that it is not damnable to him that beleeveth, it commeth of Christ, who by his death hath taken away sinne; But to him that beleeveth not in Christ, not only all his sinnes are damna­ble, [Page]but even his good workes are also sinne, according to that saying, whatsoever is not of faith, is sinne.

The faithfull assureth himselfe by faith, that his sinne is for­given, and not imputed unto him, for as much as Christ hath given himselfe for it. according to the Apostle, Galat. 5.18. If yee bee led by the Spirit, yee are not under the Law; But all worshippings, and services of God, and all Religions with­out Christ, are Idolatrie and Idoll service; For in Christ alone the Father is well pleased; He is the perfection of the Law un­to righteousnesse, to all that doe beleeve.

Wherefore let all the godly glory and rejoyce in the Crosse of Christ Jesus, and not in the mouth of other men; And if there be any that praise them, let them receive this glory, but as a shadow of true glory, and let them thinke the sub­stance of glory, to bee indeed the testimony of their owne Conscience: And if wee seeke first the glory of God, then surely our glory will follow, according to that saying, Hee that bonoureth me, I will glorifie.

And let all Ministers and Pastors endeavour purely and faithfully to teach the Word, and let them have an eye to no­thing else, but the glory of God, and salvation of soules, then shall their worke be faithfull and sound.

We are taught out of the Word of God, that there is no­thing under the Sunne, which availeth unto righteousnesse before God, but Christ onely, or as Saint Paul saith, Gal. 6.15. A new Creature.

Politique Lawes, Mens Traditions, Ceremonies of the Church, yea and the Law of Moses, are such things, as are without Christ, therefore they availe not unto righteousnesse before God; We may use them as things both good and ne­cessary, but in their place and time; But if we talke of the mat­ter of Justification they availe nothing, but hurt very much.

Wherefore in Christ Jesu, or in the matter of Justification, we must not dispute of the lawes either of the Jewes, or of the Gentiles; But we must simply pronounce, that neither Circumcision or Vncircumcision availeth any thing, in the cause of Faith and Salvation; understanding by Circumcision all the Jewes, by Vncircumcision all the Gentiles, with all their force, and all their glory.

For if Lawes be so set forth, and urged, as though the keep­ing of them did justifie a Man, or the breaking thereof did condemne him, they ought to be taken away and abolished; For then Christ looseth his office and his glory, who onely ju­stifieth us, and giveth us the holy Ghost.

And a new Creature is the gift of the holy Ghost, which cleanseth our heart by faith, and worketh the feare of God, love, chastity, and other Christian vertues, and giveth power to bridle the flesh, and to reject the righteousnesse and wise­dome of the World.

This being the onely and true rule wherein wee ought to walke, namely the new Creature, which is neither Circum­cision nor Vncircumcision; But the new man created unto the Image of God, in righteousnesse and true holinesse, is he, who inwardly is righteous in the spirit, and outwardly is holy and cleane in the flesh.

To them who walke after this Rule belongeth peace, that is, the favour of God, forgivenesse of sinnes, quietnesse of con­science, and mercy; That is to say, helpe in afflictions, and par­don of the remnants of sinne which remaine in our flesh; Yea, although they which walke after this Rule be overtaken with any sinne, yet for that they are the children of grace and peace, mercy upholdeth them, so that their sinne and fall shall not be laid to their charge.

God is not a Merchant, that will sell unto us his grace, for our workes and merits; But hee accounteth us righteous by faith onely in Christ, which causeth the godly to rejoyce and glory in the onely trust and confidence of Gods mercy through Jesus Christ, who is the onely high Priest and Sa­viour of the World.

Therefore let us pray that he preserve and establish us, that we daily growing more and more in the knowledge of his grace, and faith unfained, may be found unblameable, and without fault in the day of our Redemption; To whom with the Father, and the holy Ghost, be glory world without end, Amen. 1 Tim. 1. Ʋnto the King everlasting, immortall, invisible, unto God onely wise, be honour and glory for ever and ever, Amen.

FIdem mitte in Caelum, & eum in terris tanquam presentem te­nuisti, Aug.

Send thy faith into Heaven, and thou hast apprehended Christ, as if he were present upon Earth.

Quomodo negent carnem capacem esse resurrectionis, quae san­guine, & corpore Christi nutritur. Iren.

How can they deny the flesh to be capable of resurrection, which is nourished with the body and blood of Christ.

Moriuum esse Christum etiam Pagani credunt, resurrexisse vero, propria fides Christianorum. Aug.

The Pagans doe beleeve Christ to be dead, but that he rose againe, is the true faith of Christians.

Rerum absentium, praesens est fides, rerum impossibilium, possibilis est fides.

Of things absent, faith is present; Of things impossible, faith is possible.

Panem vides, verbum audis, cui potius credis, sensui vel Christo?

Thou seest the bread, thou hearest the word, whether doest thou beleeve, thy sense, or Christ?

Et Deus erat, & homo erat, & Mater erat, & virgo erat.

He was God, and he was Man; Shee was a Mother, and shee was a Virgin.

Mira sunt quae de Sacramento dicuntur, Fides est necessaria, seientia rationis supervacua.

Wonderfull things are spoken of the Sacrament; Faith is necessary, the knowledge of reason most vaine.

Haec sunt quae expetunt simplicem creditorem, arguunt impium disenssorem, credi oportet simpliciter, quod investigari non potest uti­liter, nolite quaerere quomodo fiat, nolite, &c.

These things require a pure faith, and condemne a wicked disputer; For that ought to be beleeved simply, which cannot be found out profitably, search ye not how it is done, doe yee not, &c.

Scrutari hoc temeritas est, credere pietas, nosse vero vita aeterna. Bern:

To search this is rashnesse, to beleeve piety, but to know it eternall life.

Fides sola justificat, ut oculus solus vides.

Faith onely justifies, as the eye onely sees.

Ama unum illud bonum, in quo omne bonum, & sufficit. Ansel.

Love that only good, in whom all goodnes is, and it sufficeth.

Non delinquenti, sed peccata relinquenti condonat Deus.

God pardons not a sinner, but him that forsakes his sinne.

Qui dat paenitenti veniam, non dabit peceanti paenitentiam. Aug.

He that gives pardon to the penitent, will not give repen­tance to the sinner.

Paenitenti veniam spospondit, sed vivendi in crastinum non spospondit.

He hath promised pardon to the penitent, But hee hath not promised that he shall live till to morrow.

Latronis exemplum, non est exemplum imitationis, sed consolationis.

The example of the good Theife, is not an example of i­mitation, but of consolation.

Tum Deum amare libet, cum persuasum habemus ipsum esse op­timum maximum, ubique praesentem, omnia in nobis efficientem, eum in quo vivimus, movemur, sumus. Bucer. in Psal. 115.

Then it is lawfull to love God, when we are verily perswa­ded, that he is the cheifest good, every where present, effecting all things in us, and he, in whom we live, move, and have our being.

Congruebat filium assumere humanam naturam, ut haec persona quae est substantialis imago aeterni patris, restitueret imaginem Dei in nobis corruptam: Athan.

It was necessary, that the Son should assume humane nature, that that person, who is the substantiall Image of the eternall Father, should restore the Image of God corrupted in us.

Incumbit nobis necessitas recte vivendi, cum omnia quae facimus, facta sint coram oculis Judicis cuncta videntis; Boetius.

There is a necessitieimposed upon us of living well, when all things which we doe, are done before the eyes of a Iudge, who sees all things.

Semper invenies Deum benigniorem, quam te culpabiliorem. Bern:

Thou shalt alwaies finde God more benigne, then thy selfe faulty.

Vindictae gladium, miserecordiae oleo acuit: Niceph.

He hath whetted the Sword of his vengeance, with the oyle of his mercy.

Ad paenam tardus Deus est, ad praemia velox; Sed pensare solet vi graviore moram.

God is slow to punish, but swift to reward; But his for­bearance commonly causeth more greivous punishment.

Ira Dei non est aliud, quam voluntas puniendi. Aug.

The wrath of God is no other, then his will of punishing.

Deus potest omnia, quae contradictionem non implicant. Aqui.

God can doe all things, which implie not contradiction.

Omnipotentia excludit omnes defectus, quae sunt impotentia, seu posse mentiri, mori, peccare, &c.

Omnipotencie excludes all defects, as impotencie, or power to lye, to dye, to sinne, &c.

Creaturas fecit perfectas in suo quasq genere, ergo ipse perfecti­ssimus est in se, et per se. Scal:

God made every Creature perfect in his kind, therfore he is most perfect in himselfe, and by himselfe.

In Deo nihil est, quod non sit ipse Deus. Zanch:

In God there is nothing, which is not God himselfe.

Exhibet omnia, accipit nihil, ipsum igitur bonum est Deus ipse semper.

God gives all things, receives nothing, therefore he is alwaies our cheifest good.

Site habcam solum, sane ruat arduus aether, Tellus rupta, suo dessiliatque loco.

If I have God alone, let the high Element consume, the Earth breake, and remove from his Center.

Postquam anima agressa est de corpore, subito judicium Christi dese latum cognoscit. Aug:

After the Soule is gon out of the bodie, forthwith it knowes the judgement of Christ pronounced upon it.

Anima damnata, continuo invaditur a Daemonibus, qui crudelissimè eam rapientes, ad infernum deducunt.

The damned Soule, is forthwith encountred by Devils, who most cruelly tearing it, doe carry the same to Hell.

Ʋbi volat spiri [...]us, ibi erit et corpus. Aug:

Where the spirit flies, there also shall the body be.

Spiri ualia post resurrectionem erunt corpora, non quiae corpora esse desistant, sed quta spiritu viuificante subsistunt. Aug:

After the resurrection, our bodies shall be spirituall; Not be­cause they leave of to be bodies, but because they subsist by a vivificating Spirit.

Res verae sunt in mundo invisibili, in mundo visibili vmbrae rerum. Herm.

True thinges are in the invisible world, in the visible world, only the shadow of things.

Lumen est umbra Dei, et Deus est lumen luminis. Plato:

Light is the shadow of God, and God is the light of light.

Homo malè utens libero suo arbitrio, et se, & liberum suum arbitrium perdidit. Aug:

Man evilly using his free will, lost himselfe, and his free will.

Per lapsum, arbitrij libertas in naturalibus manca, in superna­turalibus amissa est, donee gratia restituetur. Phil:

By Mans fall, his free will was maymed in naturall things, and quite lost in supernaturall, untill by grace it be restored.

Fleres, si scires vnum tua tempora mensem? Rides quum non sit forsitan una dies? Tho: Morus.

Wouldest thou weepe if thou knewest thy life to be but a month long? And doest thou laugh, when perchance it is not a day?

Quotidie morimur, quotidie enim demitur pars vitae, et tunc quo (que) cum crescimus, vita decrescit, Ʋives.

We die daylie, for continually a part of our life is taken away, and then also when we grow, our life decreases.

Quem dies vidit veniens superum, hunc dies vidit fugiens iacentem. Senec.

He that you saw in the morning a loft, before night you see lyeing in the dust.

Qui conscientiae curam abijciunt; nec homines reverentur, nec Deum.

They who have no conscience, regard neither Men, nor God.

Socrates in foro egressus, quam multis, inquit, ego non egeo; Non est ergo pauper quinon caret, sed qui eget.

Socrates going out into the Market, said, how many things are heere which I want not; Therefore he is not poore that wants not, but he who hath need.

Qui notus nimis omnibus, ignotus moritur sibi: Senec.

He who is too well knowne to all, dies unknown to himselfe.

Insaniae damnandi sunt, qui tam multa anxie congerunt, quum sit tam paucis opus. Ʋives.

They are to be condemned of madnes, who with such care gather soe much, when soe little will suffice.

Nobile vincendi genus est patientia, vincit Qui patitur, si vis vincere, disce pati.

The noblest way to overcome, is Patience; He overcomes who suffers, if thou wilt overcome, learne to suffer.

Opti na injuriae vltio, est oblivio.

The best revenge of an Injurie, is to forget it.

Ne verbis, quod scis, ostentes, sed rebus te ostende scire.

Boast not in words, but shew by thy deedes, what thou knowest.

Non refert quanta sit vitae diuturnitas, sed qualis sit administratio. Vives.

It skils not how long, but how well we live.

Tota vita dies vnus, et mirum sit, homines non exsatiari iisdem toties redeuntibus.

All our life is as one day, and it is strange, that men should not be wearied with them so often returning:

Non potest praesentem diem recte vivere, is, qui se non eum quasi vltimum victurum esse cogitat.

He cannot live well this present day, that thinkes not to live so, as if it were his last.

Nescit paenitenda loqui, qui proferenda prius suo tradidit exami­ni. Cassiod.

He shall not speake thinges to be repented of, who considers well first, what he is to speake.

Si mendacem te nôrint, nemo tibi credet, etiamsi affirmas veris­sima. Arist.

If thou art knowne to be a lier, no man will beleeve thee, though thou speakest the truth.

Vera amicitia tantummodo est inter bonos; Mali nec inter se amici sunt, nec cum bonis.

True freindship is only amongst the good; For the bad, are neither freindes amongst themselues, nor with the good.

Civilem amicum sic habeas, vt putes posse inimicum fieri.

So esteeme of a civill freind, that thou thinkest he may become thine Enemy:

Quod taceri vis, prior ipse taceas.

What thou desirest to be kept secret, be sure first, to keepe thy selfe secret.

Reprehensio, semper vel meliores, vel cautiores nos reddit.

Reprehension, doth alwaies make us better, or more cautious.

Si reprehendi fers aegre, reprehendenda ne feceris.

If thou takest it ill to be reprehended, doe not thinges wor­thy of reprehension:

Qui facile in serijs jurat, in jocis jurabit; qui in jocis, et in men­dacio. Vives.

He who commonly sweares in serious matters, will sweare in jest; and he that will in jest, will also to a lye.

Affabilitas, et Comitas, res sunt nullius impendij, amicitias tamen magnas conglutinant exhibitae, dissolvunt praetermissae.

Affabilitie and curtesy, are things of no cost, yet being vsed, doe cause great love and friendship, and loose the same being omitted.

Omnis peccandi occasi [...] vitanda est, nam qui am [...]t periculum, peribit in illo.

All occasion of sinning is to be eschewed, for he that loves danger, shall perish therein.

Nil juvat bonum omen, reclamante conscientia.

Good fortune delights nothing, where the conscience accuses.

Qui statuit aliquid, parte inaudita altera, aequum licet statuerit, haud aequus fuerit. Senec:

Who determines a matter, one parte being not heard, though he judges rightly, yet he was not just:

Melius vt pereat vnus, quam vt pereat vnitas.

It were better one should perish, then that vnitie should perish.

Nihil est aliud tempus, quam vita, quam vnusquisque tantum se a­mare [Page 5]profitetur, quum rei nullius magis sit prodigus quam temporis.

Time is no other thing then our life, which every one pro­fesses to love so much; yet there is nothing that we are more prodigall of, then of our time.

Non turpe est veniam precari, turpe est Deum aut hominem habere inimieum.

It is not ill to crave pardon; But it is ill to have God, or man our enemy.

Cui semel ignoveris, cura vt illi sentiat bona fide id esse actum, et si qua in re illum juvare potes, experiatur te amicum. Vives.

Whom thou doest once pardon, take care that he understand it be done really, and if in any thing thou canst helpe him, let him finde thee to be his friend.

In vita tempus quod somno impenditur, non est vita; vita enim vigilia est.

In our life, the time which is spent in sleepe, is not life; for our life is a watch,

Da Domine quod jubes, et jube quod vis. Aug.

Give Lord what thou commandest, and command what thou pleasest.

Ʋt somnus mortis, sic lectus imago Sepulchri.

As sleepe is the Image of death; so our bed, of our grave.

Hoc me docuisti, vt quemadmodum medicamenta, sic alimenta sumpturns accedam. Aug:

This thou hast taught me, that even as I receive medicaments, even so I should receive nourishment.

Major sum, & ad majora genitus, quam ut mancipium sim mei corporis. Senec.

I am greater, and borne to greater things, then that I should be a slave to my body.

Saint Austine had written over his Table.

Quisquis amat dictis absentum rodere famam, Hanc mensam vetitam noverit esse sibi.

Whosoever delights to slander others behinde their backes, let them know, they are forbidden to come to this Table.

Legis substantia, est, sex diebus terrenis negotiis incumbere, sep­tima, divino cultui dare operam.

The substance of the Law is, to labour six dayes in our world­ly affaires, and the seventh day, to spend in the service of God.

Melius enim arare, quam saltare in Sabbato. Aug.

It is better to plow, then dance on the Lords day.

Climax vitae virorum fere septenariis aut novennariis; Faemina­rum vero senariis definitur. Bodin.

The Climatorie yeere of Mens lives, is commonly accoun­ted by sevens or nines; But of Women by sixes.

Praesentem narrat quaelibet berba Deum.

Every herbe tels us that God is present.

Jejunium in Paradiso praescriptum est, reverere igitur jejunii ca­nitiem. Basil.

Fasting was commanded in Paradise, therefore reverence it for the Antiquitie.

Quam diù jejunavit Adam, in Paradiso fuit, comedit, & ejectus est. Hierom.

So long as Adam fasted, he was in Paradise, he did eate, and was cast out.

Praeceptum esse jejunium video, quibus autem diebus non oporteat jejunare, & quibus oporteat, praecepto Domini, vel Apostolorum, non invenio definitum. Aug.

I know fasting is commanded, but on what dayes we ought not to fast, and on what dayes we ought; I finde not set downe by the commandement of our Lord, or his Apostles.

Natura os parvum, & guttur arctum homini dedit.

Nature gave man a little mouth, and a straight throate.

Quid prodest vacuare corpus ab escis, & animam replere peecatis.

What doth it profit, to keepe the body from meate, and to fill the Soule with sinne.

Qui cibis abstinent, & mala agunt, Daemones imitantur, quibus culpa adest, & cibus deest.

Those who fast, and doe wickedly, imitate the Devils, who eate not, but doe evill.

Vis orationem tuam volare ad Caelum, facito duas alas, Jejunium & eleemosynam. Aug.

Wouldest thou have thy prayer to flye to heaven, make it two wings, fasting, and prayer.

Jejunium orationem corroborat, oratio Jejunium sanctificat. Bern.

Fasting strengthens prayer, Prayer sanctifies fasting.

Tota fiducia Christianorum, est resurrectio mortuorum. Tertul. lib. 5.

All the hope of Christians, is, the resurrection of the dead.

Lucrum est, pietatis nomine facere sumptum.

It is gaine, to bestow cost in godlinesse.

Matrimonium inter aurum & arcam; Divortium inter Deum, & Animam. Aug.

Marriage betweene gold and the Chest; Is a divorce be­tweene God, and the Soule.

Sinit Deus justum incidere in calamitates, ut virtutem quae in illis latebat, aliis apertam, manifestam (que) faciat. Damas.

God suffers the just to fall into calamities, that hee might make plaine and manifest to others, the vertue which lay hid in them.

Deus calamitates instigit, non extinguere, sed castigare nos cupiens. Basil. Ser. 3.

God afflicts us with calamities, desiring not to destroy, but to chastise us.

Malum pati, malum non est; Malum facere, malum est. Chrys.

To suffer evill, is not evill; But to doe evill, is evill.

Novit Dominus mutare sententiam, si tu noveris emendare vitam. Aug. in Psal. 50.

The Lord knowes to change his sentence, if thou knowest to amend thy life.

Judas non tam scelus, quam desperatio fecit penitus interire. Aug.

Judas his Treason, was not so much the cause of his damna­tion, as his desperation.

Sceleratior omnibus O Juda extitisti, quem non poenitentia duxit ad Dominum, sed desperatio traxit ad laqueum. Leo.

Thou wast more wicked then all O Judas, whom repentance brought not to the Lord, but desperation drew to the Gallows.

Post lachrymas, gemitusque graves, clementia Christi, Confestim est oculos anteponenda tuos.

After teares, and much sorrow, the clemencie of Christ is to be set before our eyes.

O faelices nos quorum causa jurat Deus! O miserimos nos! Si non Deo quidem juranti credimus. Tertul.

O happy we, for whose cause God hath sworne! O most un­happy we! if we doe not beleeve what God hath sworne.

S. Romitus; Cum quotannis gravi morbo tentaretur a Deo, doluit, quoduno anno liber esset, ac si a Deo tune desertus fuisset. Vit. Patr. [Page 8]S. Romitus; Being yearly visited with a grievous sicknesse, la­mented that he was free one yeare, as if God had forsaken him.

Morbus, non malis adnumerandus, quia multis utiliter acci­dit. Basil.

A disease is not to be numbred with evils, because it happens profitably to many.

Morbus est utilis quaedam institutio, quae doc [...]t caduca aspernere, & caelestia sperare. Nazian.

A disease, is a certaine profitable meanes, which teacheth us to despise earthly things, and hope for heavenly.

Mors praesentis vitae exitus, & introitus melioris. Bern.

Death is the Exit of this present life, and the entrance of a better.

Timor mortis, ipsa mortepejor; Mors porta gloriae. Greg.

The feare of death, is worse then death it selfe; Death is the gate of Glory.

Ʋt moriare pius, disce vivere piè.

If thou desirest to dye well, learne to live well.

Summum hominis bonum, bonus ex hac vita exitus.

The cheifest happinesse of man, is to dye a good death.

Mors sceptra ligonibus aequat.

Death makes Scepters and Ploughs equall.

Pastores omnes hic exoratos vellem, ut fideles ex hac vita mi­grantes, & panem vitae petentes, non viatico suo fraudari sinant, ne lugubris, ista in iis adimpleatur lamentatio; Parvuli panem pe­tunt, & non sit qui frangat eis, Lament. 4.4.

I wish all Ministers being desired, not to suffer the faithfull departing out of this World, and desiring the bread of life, to be defrauded of their Viaticum; least as an addition to their mourning, this Woe be fulfilled in them; The young Children aske bread, and no man breaketh it unto them.