Fruitful Instructions and Necessary Doctrines, Part 146 – Part 162
146 The faithful are ſurely ſetled in gods prouidence.
THe godly when the heate of perſecution riſeth (to th'end that they may not forſake their Lord and captaine.) Firſt they perſwade thēſelues (as truth is indeed) that affliction cō meth not to them by chaunce or fortune, or by the malice of mē, but by ye certaine knowledge & prouidence of that god which is by Chriſt their heauenly & merciful father, who neither cā do it for any euil vntounto thē, nor ſuffer thē to be further tempted, then by his grace they ſhall bee able to beare. If a poore ſilly ſparrow, as Chriſt aſſureth thē, falleth not to the grounde without their father, yt is in heauen,1. Cor. 10.13. Mat. 10.29 they are perſwaded that they are far more pretious in the ſight of god, thē all the ſparrowes in the worlde, and therefore that an haire ſhall not fall from their head without his wil and pleaſure. The example hereof euidently appeareth in Iob, and in the Apoſtles of Chriſt. The deuel could… not vexe Iob, vntil it was graunted him by God. Sathan deſired to ſifte the Apoſtles as men vſe to ſifte corne, but Chriſt prayde for them that their faith might not fayle. Yea a legion of deuils were not able to hurte a heard of hogges,Luk. 12.32. but by the permiſſion of Chriſt. This comfort neuer faileth, and when the faithfull betake themſelues to this defence, they maye be truely ſayd to reſt vnderunder the ſhadowe of the moſt higheſt.Mat. 19.29. They which refuſe perſecution offered for Chriſt his ſake, cannot be his true diſciples, but ſhewe them ſelues to hauehave been hypocrites and diſſemblers.
147 The fauour of God the onelye foundation of conſolation.
EXcept God be gratious vntounto vsus, although all thinges looke pleaſantly vponupon vsus, yet no certaine truſt can be conceaued. And on the contrarie part his onelyonly fauour is a ſufficient ſolace in all ſorrowe, and a ſtrong defence againſt all tempeſtes of aduerſities. And hereunto appertaine many teſtimonies of the ſcriptures where the Sainctes truſting to the only power of God, dare deſpiſe what ſoeuer thing commeth againſte them in this world. Though I ſhould walke through the valley of the ſhadowe of death I will feare no euill (ſaith the prophet) for thou art with me. In the Lorde put I my truſt,Pſ. 11.1. how ſay yee then to my ſoule flye to your mountaine as a byrde? I will not (ſaith hee) be afrayde of ten thouſand of people that ſhoulde beſet mee rounde about.Pſ. 3.6. For there is no power vnderunder heauen or aboue heauen that can reſiſte the arme of the Lord: therefore he being our defender noe harme at all is to be feared.
148 The will of God is alwaye iuſte, although we ſee not the reaſon thereof.
THe wil of God (although the reaſon therof be vnknowne vntounto vsus) is to be counted iuſt. For the Lord hath his right takē from him if he be not at liberty to doe with his creatures as he ſeemeth beſt. This ſeemeth hard to the eares of many. And there are alſo ſome who alleadge that God is put to great reproch if ſuch libertie be geuen vntounto him, as though they with their diſdainefulnes were better diuines then the holy Ghoſt, who hath appointed this rule of humility to the faithfull, yt they ſhoulde wonder at the power of God, and not eſteme it after their own iudgement. The Apoſtle Paule repreſſeth this arrogancie of ſtriuing with God in his Epiſtle to the Ro. by a moſt fiue ſimilitude wherein he ſeemeth rather to hauehave alluded vntounto Eſay then Ieremie.Ro. 9.20. Eſay. 5.9. Ier. 18.9. & 6. For nothing elſe is taught in Ieremie, then that Iſrael is in the hand of the lord, ſo that for his ſinnes he may breake him in peeces as a potter may his earthen veſſell. But Eſay goeth higher ſaying, wo bee to him ye gaineſayeth his maker, namely to the pot that ſtriueth with the potter: ſhall the clay ſay to the potter what makeſt thou? &c. And ſurely there is no cauſe why a mortall man ſhoulde preferre himſelfe before an earthen veſſel, whē he compareth himſelfe with God.
149 Through faith our ſinnes are forgiuen.
WHo ſoeuer beleeueth in Chriſt is not iudged, that is to ſaye, by the grace and mercy of God he is ſaued, the ſentence of deſerued condemnation alſo being taken awaye. So the Apoſtle ſayth: there is noe condemnation to thoſe that are in Chriſte Ieſus.Ro. 8.1. Mar. 16.16 And whereas our ſauiour Chriſte affirmeth that al the faithfull are out of perill of death, we may therby gather, howe neceſſarie the certainety and ſtability of faith is to take away the trembling, and oppreſſing feare of conſcience. Hee pronounceth, that there is no condemnation,Io. 3.18. ſo ſoone as we beleeue: and therfore if for faithes ſake a man is not iudged (as the truth it ſelfe plainely affirmeth) where is then indulgences and pardons? Where are the Romiſh ſatiſfactions? And where is the fayned fyre of purgatorie, and ſuch like humaine imaginations and deuiſes? Surely they are vaniſhed away and periſhed for euer: For the truth hath ſaid (which ought neuer to be forgotten) that who ſoeuer beleeueth in him hath euerlaſting life.Io. 6.47.
150 Of the true knowledge of God.
THere is but one God in eſſence or nature, which is the father of whom are all thinges and we in him.Ier. 23.33. The ſame God is inuiſible and immartall. 1. Tim. 17. He is in al places, ſeeth all thinges, and filleth the heauen and the earth. He is almightie, infinite, and eternall: he is the maker and preſeruer of all thinges. He is onelyonly wiſe, gentle, iuſt, true, merciful. The Lorde,Exo. 34.6. the Lorde ſayeth Moſes is ſtronge, mercifull and gracious, flowe to anger, and aboundaunt in goodneſſe and trueth. In this deuine eſſence, three perſons doe ſubſiſt,Mat. 3.16. & 28.9. being truely diſtinguiſhed from euerlaſting in their ſeuerall properties the Father, the Sonne, and the holye Ghoſt. But the comforter, which is the holy Ghoſt, whome the Father will ſende in my name: hee ſhall teach you all thinges, and bring all thinges to your remembraunce, which I hauehave tolde you Io. 14.26. Theſe three perſons are not three Gods, but they are coeternall and coequall,1. Io. 5.7. Act. 17.23 diſtinct concerning their properties, and yet without any manner of inequalitie, being by nature ſo vnited togeather, that they be but one God, eternall, infinite and moſt perfect in it ſelfe.
151 The power, and godhead of God are ſeene, and howe.
AMongeſt the properties and perſons which are in God, which is one, there is ſuch diſtinction, that to the Father we muſt attribute the beginning of working and creating, we muſt holde him for the fountaine and ſpring of all things. To the ſon we muſt attribute wiſedome, coū ſell,Pſ. 33.6. & the gouernment of things that are made. To the holy Ghoſt we muſt attribute the power and efficacie of working & executing. And although that the eternitie of the Father, is alſo the eternity of the ſonne, and of the holy Ghoſt: (for God could neuer be without his wiſedome & power: and in the eternitye. there ought neither firſt nor laſt to be ſought) yet is it not a vaine thing nor ſuperfluous to obſerue this order in the eternitie, … namely yt we ſet the Father firſt in order, and in the ſecond place the ſonne which commeth of him, & in the third place the holy ghoſt which proceedeth from them both For alſo the mind of eueryevery one inclineth to conſider firſt God, afterwards his wiſdome which ſpringeth from him, & finally his power, wherby he executeth the decrees and ordinances of his counſell. By this reaſon wee ſay that the ſonne cō meth onelyonly of the Father, but that the holy ghoſt, is of the Father, & of the ſonne together. Although thē that we can not conſider the wiſedome of God, but as it proceedeth frō the father, & as it is engendred of him, yet we muſt take heede yt in this generatiō, we inuent nothing temporall, carnall or humaine: but rather lette vsus worſhip ye ſame beholding it by faith, & let vsus take heede frō ſearching further thē ſcriptures do teach vsus thereof: otherwiſe we ſhould deſerue to be blinded and puniſhed for our ouer great curioſitie.
152 The vnitie of eſſence is not taken away by the diſtinction of perſons.
AS the Sunne that ſhineth hath three diſtinct thinges of which euerie one differeth from another the globe, the light, and heate, and although euerie one of theſe keepe ſeueraly, their properties, yet is it but one ſun, & is not deuided into 3. ſuns: So in ye Deity the vnitie of eſſence is not takē away by ye diſtinction of perſons & yet for all that, is there no confounding of perſons nor chaunginge of one into another. The doctrine of the Trinitie is euerie where certainly taught in the Prophetes, but more plainely in the writinges of the Euangeliſtes and Apoſtles. For the Angell Gabryell ſpeaketh vntounto Marie the mother of the Lorde in theſe wordes,Luk. 1.35. The holy Ghoſt ſhall come vponupon thee, and the power of the moſt higheſt ſhall ouerſhadowe thee, wherfore the holy thing alſo which ſhal be borne, ſhalbe called the ſonne of god. We hauehave here truly ye Father which is the higheſt, the ſonne of God which is borne of the Virgin, and the holy Ghoſt which ouerſhadoweth the virgin.Mat. 3.16. At what time alſo Chriſt our Lord was baptized in the riuer Iordan of Iohn the Baptiſt, Iohn ſawe the holy Ghoſt comming downe like a Doue and lighting vppon him, and there was alſo a voyce hearde from heauen,2. Pet. 1.17 ſaying: This is my dearely beloued ſonne in whome I am well pleaſed.Io. 5. & 14. Furthermore Chriſte our Lorde hath often and ſundrie wayes taught that there is a holy Trinitie, and laſtly he commaundeth all th…ſe that truſt in him to be baptized in the name of the Father, and of the ſonne, and of the holy Ghoſt. Wherefore ſeeing that in the holy ſcriptures,Mat. 28.18. Mar. 16.16 in the Trinitie the vnitie of the Deitie is plainely & clearely taught, it is mete that we doe ſimply reſt therein, & not curiouſly ſearch nor luſt after anye further knowledge in this life, then which God hath reuealed.
153 Gods grace is the only ſtaye and repayrer of all thinges.
WHen we hauehave well conſidered howe brittle our life is, wee muſt alſo marke howe wee be repayred againe by the grace of god, and ſpecially howe we be ſuſteyned & vpheld by the ſame: according alſo as theſe two pointes are matched togeather in the 104. Pſalme.Pſ. 104.29.30. For it is ſayd there, that aſſoone as God withdraweth his ſpirite & working, al goeth to decay, but the Prophet addeth alſo, yt if God ſpread forth his power, all is renewed in this worlde, and al thinges take their liuelineſſe of him. And thus wee ſee what wee hauehave to marke, as namely, yt when we knowe our ſelues to be weake and ſo ſubiect vntounto death, as that we muſt run thither whether we will or no: we muſt alſo vnderſtād yt in this ſo great frailtie, God holdeth vsus by the hand, ſo as we be maintayned by his power and ſtrengthened by his grace. But the chief point is that we ſhould hauehave an eye to the benefite and good grace which God hath giuen vsus aboue the order of nature in reſtoring vsus by his worde as ſayeth the Prophet Eſaye.Eſay. 40.6.7.8. All fleſh is as graſſe, and all the glorie of man is as the flower of graſſe, the graſſe withereth and the flower falleth away: whereas the worde of the Lorde endureth for euer:1. Pet. 1.24.25. yea not onelyonly to continue in heauen, but alſo to the ende that by it we may hauehave euerlaſting life, and be redeemed out of the vniuerſall corruption of this earthly life, that God may dwel in vsus and make vsus pertakers of his euerlaſtingneſſe.
154 God is the creator of all things.
THe Lorde by his eternall woorde hath made and created al things conteyned within the compaſſe of heauen & earth, as Moſes at larg deſcribeth Ge. 1. By the word of ye Lord (ſaith the Prophet) were the heauens made,Pſ. 33.6. & al the hoſte of thē by ye breath of his mouth. The Lord herein hath ſhewed his wiſedome, power, & goodnes, for by his infinite & moſt excellēt works which make al men to wonder at them, we may in a manner iudge, how wonderful ye wiſedome power, & goodnes of this workemaſter is. The Lord hath not only created al things, but by his euerlaſting ſpirite preſerueth & gouerneth thē. Who is like vntounto ye Lorde our God,Pſ. 113.5.6 yt hath his dwelling on high, who abaſeth himſelfe to behold things in heauē & in earth? He hath eſtabliſhed thē for euer, hee hath made an ordinance which ſhall not paſſe.Pſ. 148.6. All thinges yt the circuit of this world conteineth, whether they be viſible or inuiſible, all thinges (I ſay) were created of God for ye vſe of man as the Prophet Dauid likewiſe witneſſeth Pſ. 8. and 23.Pſ. 8. & 23 and alſo the Apoſtle Paule. It is therefore meete that men be thankeful vntounto God and keepe in perfect memory ye creation, & neuer call it into doubt, foraſmuch as the Sabboth was therefore ordeined of God, that the memorie of this benefite might be kept,Ex. 20.11. againſt al aduerſaries that denie and deſpiſe the creation.
155 Of the fall of man.
GOd at the firſt created man after his owne ſimilitude & likeneſſe, that is to ſaye, righteous, vertuous, holy, iuſt and good, but by his owne fault he fell from ye grace which hee receaued and ſo ſeparated himſelf from God,Eccl. 7.31. Gen. 1.26.inſomuch that his nature became full of corruption, being blinde in ſpirite, and depriued of all perfectneſſe. As by one man ſinne entred into the worlde & death by ſin:Ro. 5.12. and ſo death went ouer all foraſmuch as all mē hauehave ſinned. Man was created of God and made of two partes, the ſoule and the bodie, of which the body was made of the earth, but the ſoule which is ſpirit and life, was inſpired by God,Gen. 2.7. and thus was man made a liuing creature: who afterward, although hauing receiued a iuſt lawe from God, and enioying innumerable benefites at his hande, yet notwithſtanding he was vnthankfull and diſobedient vntounto his creator: beecauſe that hearing the woordes of the wicked ſpirit, he gaue more credit vntounto them, then vntounto the words of God, and was brought vntounto this poynt, that vnaduiſedly eating of the fruit which was forbidden him, he made himſelfe (which was before threatned vntounto him of God) ſubiect vntounto 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 vntounto the refuge and anker hold of Faith: Before faith came we were kept vnderunder the Lawe, and ſhut vp vntounto the faith which ſhuld afterward be reueiled:Gal, 3.23. Wherfore the Law was our Scholemaiſter to bring vsus vntounto Chriſt, that we mighte be made righteous by faith.
157 The ſecond meanes.
THe Lawe being not able to acquite vsus from this corruption the celeſtiall father becauſe her loued the worlde hath reſtored vsus 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 vsus,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 vsus iuſte. For that,Ro. 8.3. that was impoſſible vntounto 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 vsus,2. Cor 5.21. which knewe no ſinne, that wee ſhould be made the righteouſneſſe of God in him. Greater louelove then this hath no man: When any man beſtoweth his life for his freindes.Io. 15.13. This louelove is ſealed vntounto vsus. 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 ſubſtāce 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 vnderunder heauen, whereby wee ſhalbe 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 hauehave 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 ye 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 onelyonly 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 onelyonly 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 woul… 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 onelyonly 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 vnderunder heauen, whereby wee ſhall bee ſaued, but onelyonly 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 vntounto vsus, by the voice of the prophets, and hath in the Sacramentes (as it were) taken vponupon 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 vntounto his ſeruauntes certaine ſignes of his preſence,Io. 4.24. and ſpeaketh vntounto 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 hear… 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 hauehave 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 onelyonly and dearelibeloued ſonne became a ſacrifice to appeaſe his wrath and diſpleaſure, and to reconcile vsus vntounto his Father, and by his death and paſſion procured for vsus 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 hauehave by Chriſts comming in ye fleſhe. If the highnes and excellencie of the meane of our ſaluation, in parte or in al, could hauehave otherwiſe bin wrought: the wiſedome of God woulde neuer hauehave giuen his ſonne to death to procure the ſame benefites for vsus. But that he might declare howe odious and diſpleaſant ſinne was in the ſight of God, he let vsus 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 hauehave 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 onelyonly: onelye (I ſay) and by nothing els. For (as it was ſaid before) Chriſt is the onelyonly full and perfect meane of our ſaluation.
162 Faith in Chriſt the meane of our ſaluation.
THere is one onelyonly meane whereby the benefites of Chriſtes paſſion and victorie are applyed and do alſo redounde vntounto vsus, 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 onelyonly 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 onelyonly of God to faith and not deſerued of man: In the ſame his chapter vntounto the Romaines his words be manifeſt. The righteouſnes of God (ſaith he) is by faith of Ieſus Chriſt, vntounto all and vppon all that beleeue.