then do no good deedes Answere I say not so But I say we should do no good works for the intent to get the inheritaunce of heauen or remission of sinne For if we beleeue to get the inheritance of heauen through good workes then we beleeue not to get it through the promise of God Or if we thinke to get remission of our sinnes by our deedes then we beleeue not that they are forgeuen vs and so we count God a lyer For God sayth Thou shalt haue the inheritance of heauen for my Sonnes sake And you say it is not so but I will winne it through my workes Thus you see I condemne not good deedes but I condemne the false trust in any workes for all the workes wherein a man putteth any confidence are therewith poysoned and become euill Wherefore thou must do good workes But beware thou do them not to deserue any good through them for if thou do thou receauest the good not as the gyftes of God but as debt to thee and makest thy selfe fellow with God because thou wilt take nothing of him for nought And what needeth he any thing of thine which geueth all thinges and is not the poorer Therefore do nothing to him but take of him for he is a gentle Lord and with a gladder will geueth vs all that we neede then we can take it of him If then we want ought let vs wite our selues Prease not therefore to the inheritaunce of heauen through presumption of thy good workes for if thou do thou countest thy selfe holy and equall to God because thou wilt take nothing of him for nought And so shalt thou fall as Lucifer fell for his pride Certayne briefe Notes or declarations vpon the foresayd places THis litle Treatise of M. Patericks Places albeit in quantitie it be but short yet in effect it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the Law of the Gospel of Fayth and of Workes with the nature and properties and also the difference of the same which difference is thus to be vnderstanded That in the cause of Saluation and in the office of Iustefiyng these are to be remoued and seperated a sunder the Law from the Gospell and Fayth from Workes otherwyse in the person that is iustefied and also in order of doctrine they ought commonly to go necessarily togeather Therefore whersoeuer any question or doubt ryseth of Saluation or our iustefying before God there the Law and all good workes must be vtterly excluded and stande a part that Grace may appeare free the Promise simple and that Fayth may stand alone which Fayth alone without Law or workes worketh to euery man particularly his saluation through meere promise and the free grace of God This word particularly I adde for the particular certefiyng of euery mans hart priuatly and peculiarly that beleeueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole worlde in generall so is Fayth the instrumentall cause by which euery man applyeth the sayd body of Christ crucified particularly to his owne saluation So that in the action and office of iustefication both Law and workes here be vtterly secluded and exempted as thinges haning nothing to do in this behalfe The reason is this for seeing that all our Redemption vniuersally springeth onely from the body of the Sonne of God crucified there is nothing that can stand vs in stead but that onely wherewith this body of Christ is apprehended Now forasmuch as neither the Law nor Workes but Fayth onely is the thing which apprehendeth the body and death of Christ therefore Fayth only is that matter which iustefieth euery soule before God through the strength of that obiect which it doth apprehende For the obiect only of our Fayth is the body of Christ lyke as the brason Serpent was the obiect of the Israelites looking and not of their hands working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiect of our Fayth yeeldeth or striketh righteousnes to our soules not through working but in beleeuing onely Thus you see how Fayth being the onely eye of our soule standeth alone with her obiect in case of iustefying But yet neuertheles in the body she standeth not alone for besides the eye there be also hands to worke feete to walke eares to heare and other members moe euery one conuenient for the seruice of the body and yet there is none of them all that can see but the eye So in a Christian mans lyfe and in order of doctrine there is the Law there is Repentance there is Hope Charitie and deedes of Charitie all which in life and in doctrine are ioyned and necessarily do concurre togeather And yet in the action of iustefying there is nothing els in man that hath any part or place but only Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified In whom consisteth all the worthines and fulne of our saluation by Fayth that is by our apprehending and receauing of him according as it is written Iohn 1. Whosoeuer receaued him he gaue them power to be made the sonnes of God euen all such as beleeued in his name c. Esay 53. And this iust seruant of mine in the knowledge of him shall iustefie many c. Argument Da Apprehending and receauing of Christ onely maketh vs iustefied before God Iohn 1. ri Christ onely is apprehended and receaned by Fayth si Ergo Fayth onely maketh vs iustefied before God Argument Ba Iustification commeth onely by apprehending and receauing of Christ. Esa 53. ro The Law and Workes doe nothing pertaine to the apprehending of Christ. co Ergo the Law and Workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying fa Euery worke we doe is vniust before God Esa. 64. re Ergo no worke that we doe can iustifie vs before God nor helpe any thing to our iustifiyng Argument Ca If workes coulde any thing further our iustification then should our workes some thing profite vs before God me No workes do the best we can do profite vs before God Luk. 17. stres Ergo no workes that we do can any thing further our iustification Argument Ba All that we can do with God is only by Christ. Iohn 15. ro Our workes and merites be not Christes neither any part of him co Ergo our workes and merites can doe nothing with God Argument Da That which is the cause of condemnation can not be the cause of iustification ri The Law is the cause of condemnation Rom. 4. Ergo it is not the cause of iustification A Consequent We are quit and deliuered from the Law Rom. 7. Ergo we
are not quit and deliuered by the Law Forasmuch therefore as the trueth of the Scripture in expresse wordes hath thus concluded our saluation in Fayth onely we are inforced necessarily to exclude all other causes and meanes in our iustification and to make this difference betweene the Law and the Gospell betweene Fayth and Workes affyrming with the Scripture and worde of God that Law condemneth vs our Workes do not auayle vs and that Fayth in Christ onely iustifieth vs And this difference and distinction ought diligently to be learned and reâ—ayned of all christians especially in conflict of conscience betweene the Law and the Gospel Fayth Workes Grace and Merites Promise and Condition Gods free election and mans free will So that the lyght of the free grace of God in our saluation may appeare to all consciences to the immortall glory of Gods holy name Amen The order and differences of places The Gospel Fayth Grace Promise Gods free electioÌ„ Antitheta The Law Workes Merites ConditioÌ„ Mans free will The difference and repugnance of these foresayde places being well noted and extended it shall giue no small light to euery faythfull Christian both to vnderstande the Scripture to iudge in cases of conscience and to reconcile such places in the olde and new Testament as els may seeme to repunge according to the rule of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures c. Contrariwyse where men be not perfectly in these places instructed to discerne betweene the Law and the Gospel betweene Fayth and Workes c. they can neuer rightly estable their mindes in the free promyses of Gods grace but walke confusedly without order in all matters of religion examles whereof we haue too much in the Romish Church who confounding these places togeather without distinction folowing no methode haue peruerted the true order of Christian doctrine and haue obscured the sweete comfort and benefite of the Gospel of Christ not knowing what the true vse of the Law nor of the Gospel meaneth In the doctrine of the Law three thinges to be noted In the Law therefore three thinges are to be considered First what is the true vigor and strength of the Law which is to require full and perfect obedience of the whole man not onely to restraine his outward actions but also his inwarde motions and inclinations of will and affection from the appetite of sinne And therefore sayth S. Paule The Law is spirituall but I am carnall c. Rom. 7. Whereupon riseth this proposition that is That it is not in our nature or power to fulfill the Law Item the Law commandeth that which is to vs vnpossible c. The seconde thing to be noted in the doctrine of the Law is to consider the time and place of the Law what they be and how farre they extende For as the surging Seas haue their bankes and barres to keepe them in so the Law hath his times and limits which it ought not to passe If Christ had not come and suffered the time and dominion of the Law had been euerlasting but now seeing Christ hath come and hath dyed in his righteous flesh the power of the Law against our sinfull flesh doth cease for the ende of the Law is Christ. Rom. 10. that is The death of Christes body is the death of the Law to all that beleeue in him So that whosoeuer repenteth their sinnes and flie to the death and passion of Christ the condemnation and time of the Law to them is expired Wherefore this is to be vnderstoode as a perpetuall rule in the Scripture that the Law with all his sentences and iudgements wheresoeuer they are written eyther in the olde Testament or in the new do euer include a priuie exception of repentance and beliefe in Christ to the which alwayes it geueth place hauing there his ende and can proceede no further according as S. Paule doth say The Law is our Scholemaister vntill Christ that we might be iustified by Fayth Galla. 3. Moreouer as the Law hath his time how long to reigne so also it hath his proper place where to reigne By the reigne of the Law here is meant the condemnation of the Law For as the time of the Law ceasseth when the fayth of Christ in a true repenting hart beginneth so hath the Law no place in such as be good and faythfull that is in sinners repenting and amending but onely in them which be euyll and wicked Euyll men here I call all such which walking in sinful flesh are not yet driuen by earnest repentance to flie to Christ for succoure And therefore sayth S. Paule To the iust man there is no Law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is meant not he which neuer had disease but he who knowing his disease seeketh out the phisition and being cured keepeth him selfe in health as much as he may from any moe surfettes Notwithstanding he shall neuer so keepe him selfe but that his health that is his new obedience shal alwayes remayne frayle and vnperfect and shall continually neede the Phisition Where by the way these three thinges are to be noted First the sicknes it selfe Second the knowing of the sicknes Thirde the Phisition The sicknes is sinne The knowing of the sicknes is repentance which the Law worketh The Phisitian is Christ. And therefore although in remission of our sinnes Repentance is ioyned with Fayth yet it is not the dignitie or worthines of repentance that causeth remission of sinnes but only the worthines of Christ whom Fayth onely apprehendeth no more then the feeling of the disease is the cause of health but onely the Phisition for els when a man is cast condempned by the Law it is not repentance that can saue or deserue lyfe but if his pardon come then is it the grace of the Prince and not his repentance that saueth him The thirde poynt to be considered in the doctrine of the Law is this That we marke well the ende and purpose why the Law is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuince our wickednesse and to make vs feele the danger thereof to this ende and purpose that we seeing our condemnation and being in our selues confounded may be dryuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom onely is to be found our remedie and in none other And this ende of the Law discreetely ought to be pondered of all Christians otherwyse they that consider not this ende and purpose of the Law fall into manifolde errours and inconueniences 1 First they peruert all order of doctrine 2 They seeke that in the Law which the Law can not giue 3 They
Peace sayth he be to thee brother and kissed him and both were beheaded togeather Andrew the Apostle ANdrew the Apostle of our Lord and sauiour Christ and brother to Peter being â—onuersant in a Citie of Achaia called Patris through his diligent preaching had brought many to the Fayth of Christ. Egeas the Gouernour knowing this resorted thyther to the intent he might constrayne as many as did beleeue Christ to be God by the whole consent of the Senate to do sacrifice vnto the Idols and so giue deuine honoure to them Andrew thinking good at the beginning to resist the wicked counsayle and doinges of Egeas went vnto him saying in this effect That it behoued him that was Iudge of men first to know his Iudge which dwelleth in Heauen and then to worshyp him being knowen and so in worshypping the true God to reuoke his minde from false Gods and blinde Idols But the Preconsull esteeming these thinges to be as vayne especially seeing the Iewes as he sayd had crucified Christ before therefore charged and commaunded Andrew not to teach and preach such things any more or if he did that he should be fastoned to the Crosse with all speede Andrew abyding in his former mynde very constant answered concerning the punishment which he threatned He would not haue preached the honour and glory of the Crosse if he had feared the death of the Crosse. Wherevpon sentence of condempnation was pronounced that Andrew teaching and enterprising a new sect and taking away the religion of their goddes ought to be crucified Andrew comming to the place and seeing a farer off the Crosse prepared did change neither â—ullor nor countenance but out of the abundance of his hart did speake and sayd O Crosse most welcome and long looked for with a willing mynde ioyfully and desirously I come to thee being Scholler of him which did hang on thee because I haue been alwayes thy louer and haue coueted to imbrace thee So being crucified he yeelded vp the Ghost Thomas the Apostle THomas the Apostle of our sauiour Iesus Christ preached to the Parthians Meds and Persians Also to the Germanes Hiraconis Bactris and Magis He suffered in Calamina a citie of Indea being slayne with a Dart. Bartholomew the Apostle BArtholomew the Apostle of our Lord and Sauiour Christ preached to the Indians and conuerted the Gospel written by S. Mathew into their tongue where he continued a great space doing many myracles At last in Albania a Citie of greater Armenia after diuers persecutions he was beaten downe with staues then crucified and after being exâ—oriate he was also beheaded Matthias the Apostle MAtthias the Apostle of our Sauiour Christ after he had preached to the Iewes at length he was stoned and beheaded Some do recorde that he dyed in Ethiopia Philip the Apostle PHilip the Apostle of our Sauiour Christ after he had much laboured among the barbarous nations in preaching the worde of saluation to them At last he suffered in Hirapolis a citie of Phrigia being there stoned to death crucified where also he was buried and his daughters also with him Iudas called Thaddeus the Apostle IVdas called Thaddeus the Apostle of our Lord and Sauiour Christ brother of Iames preached to the Edessens and to all Messopotamia He was afterwardes slayne vnder Angarus king of the Edessens in Berito Symon called Zelous the Apostle SYmon called zelous the Apostle of our Sauiour Christ preached at Maritanâ—a and in the countrie of Affricke and in Britania He was likewise crucified FINIS Imprinted at London by William White 1598. Luk. 17. Math. 17. Math. 21. Mark 11. Rom. 10. Act. 16. Iohn 3. Iob. 42. Iohn 4. Luk. 7. Luk. 11. Math. 14. Math. 16. Luk. 7 Math. 8. Mark 14. Math. 9. Luk. 23. Iohn 17. Iohn 17. Luk. 18. What the Law is A deuision of the CoÌ„mandementes Exod. 20. The loue of God the loue of our neighbour Math. 22. 1. Iohn 4. Rom. 13. Galla. 5. Iohn 16. Heb. 11. The Law requireth perfect obedience Enthymema Fayth is the onely gyft of God Rom. 9. The office of the Law Rom. 3. Rom. 7. The Lawe ordeyned to bring vs to Christ. Luke 2. Iohn 4. Luke 2. Rom. 5. Rom. 4. 1. Pet. 2. Apoc 1. Galla. 1. Esay 53. 1. Tim. 1. 1 Iohn 3. 1. Tim. 2. Rom. 8. Collo 2. 1. Cor. 7. 1. Cor. 1. 1. Cor. 1. Ephes. 2. Rom. 5. 1. Cor. 3. Collo 2. 1. Iohn 1. Rom. 3. Iohn 1. Rom 7. Collo 1. Rom. 4. Act. 14. 20. Deut. 27. Luk. 2. Rom 7. Ephes. 6. The contrary operation of the Law of the Gospel The doctrine of Fayth The. 9. Proposition Rom. 14. Heb. 11. An Argument or Induction Psal. 33. Jer. 5. Induction Math. 7. 12. A definition of fayth Heb. 11. Rom. 8. Iustification by faith only Rom. 4 Rom. 3. Galla. 2. Rom. 4. Aba 2. Rom. 1. Galla. 2. Fayth in Christ what it is Mark 16. Iohn 3. Iohn 6. 1. Iohn 5. Iohn 20. Act. 10. Act. 16. Rom. 10. Mark 16. Iohn 3. Iohn 16. 1. Iohn 3. Iohn 1. Math. 16. Iohn 11. Iohn 20. Act. 8. Iohn 4. Luk. 2. Heb. 13. Apoc 1. Heb. 9. 1. Pet. 2. Mark 16. A comparison betweene Fayth and Incredulitie What hope is Psal. 118. Pro. 28. Psal. 118. Psal. 115. Pro. 12. Ier. 17. 1. Tim. 6. Luke 18. Psal. 2. Ier. 17. Psal. 14. Eccles. 34. Sap. 3. Psal. 5. The rule of charitie A comparison betweene Fayth Hobe and Charitie What good workes do Rom. 3. Galla. 2. Galla. 3. Workes do not make vs righteous An argument on the contrary sence Works make vs neyther good nor euyll before God Good fruite is signe of a good tree but not the cause thereof Math. 12. A man likoned to the tree and his workes to the fruite Math. 7. Fayth maketh a good man To say that our workes do saue vs is to deny that Christ is our sauiour Christ to delyuer vs from death dyed for vs. Christ hath payde our debt Christ desireth no recompence but thankfulnesse No sauiour but Christ onely No remission but in Christ Good workes not excluded to be left vndone but not to iuste fie vs when they are done Not the doing of good workes but the trusting in good workes condemned We must doe good works but not to mente thereby We must not thinke to win heauen by good workes The Law and the Gospell how they are to be ioyned and how to be seperated Grace free Promise simple Fayth alone Particularly Fayth is the onely instrumentall cause of euery mans particular saluetioÌ„ The body of Christ the obiect of our fayth Fayth is only the eye of the soule which looketh to Christ. Iohn 1. Esay 53. As many as receiued him to them he gaue power c Iohn 1. And he by the knowledge of him shall iustifie many c. Esa. 53. Esa. 53. All our righteousnes is as fylthy cloâ—â—s Esa. 64. WheÌ„ ye haue done all that is coÌ„manded you say We are vnprofitable seruants
and refelled their abuses constantly stoutly susteining the quarrell of Gods Gospell in the time of ignorance and blindnesse Through which occasion as is also there set foorth he was cited to appeare before the Archbyshyp of Sainct Andrew named Iames Beton and his Colledge of Priestes the first day of March Ann. 1527. And the same day at after dinner in all haste was had away to the fyer and burned the king then being but a childe which made the Archbyshoppe more bolde The which Treatise gentle Reader as I cannot commende vnto you in that measure as it deserueth or requireth So do I confesse in my selfe such want of habilitie knowledge and skill as most vnworthy of al others to set foorth so excellent a matter of so high a nature or mysterie But it pleaseth Almightie God by troubles and affliction to bring his chyldren to the exercise of many of those vertues that do belong to a Christian man And in tribulation Fayth is chiefly exercised in considering the cause of Gods exercising of vs and in beleeuing most assuredly the promises he hath made for our delyuerance In which consideration I hauing passed somtyme in my greeuous and sorrowfull troubles of aduersaries I spent that time chiefly in vnderstanding and collecting this Treatise folowing which is able so to instruct teach and geue such heauenly lyght and comfort vnto vs yf we be desirous and willing to seeke thereaster as may vndoubtedly redounde to our euerlasting lyfe and saluation as our sauiour Christ him selfe teacheth vs This is lyfe eternall that they know thee to be the only true God and whom thou hast sent Iesus Christ. Iohn 17. Vnto whom let vs still be praying incessantly that it wil please him to lighten the darknes of our hartes vnderstanding and to encrease our Fayth and knowledge in his Sonne Iesus Christ our onley Sauiour and Redeemer which is the onely key meanes for vs to attayne to the true knowledge and feelyng of this Fayth whereby we may be found worthy to be numbred amongst those whom our Sauiour Christ prayeth for Father I will that they whom thou hast geuen me be with me euen where I am that they may beholde my glory which thou hast geuen me Iohn 17. Of the which his glory as he hath power to make vs partakers so yf we lay all our Fayth hope and trust vpon him he wil then say vnto vs as he sayd vnto the blind man Receaue thy sight thy Fayth hath saued thee Luk. 18. Farewell in him whom we are all to follow and beleeue Amen Your welwiller in the Lord and most vnworthy I. D. This is a true or faythfull saying and by all meanes worthy to be receaued that Christ Iesus came into the worlde to saue sinners of whom I am chiefe 1. Tim. 1. 15. A TREATISE OF CERTAINE COMMON PLACES CALLED PATERICKS PLACES The doctrine of the Law THE Law is a doctrine that biddeth good and forbiddeth euyll as the Commaundementes do specifie here folowing The Tenne Commaundements of God 1 Thou shalt worshyp but one God 2 Thou shalt make thee no Image to worshyp it 3 Thou shalt not sweare by his name in vayne 4 Thou shalt holde the Sabboth day holy 5 Thou shalt honoure thy Father and thy Mother 6 Thou shalt not kill 7 Thou shalt not commit adulterie 8 Thou shalt not steale 9 Thou shalt not beare false witnesse 10 Thou shalt not desire ought that belongeth to thy neighbour All these Commaundemets are briefly comprised in these two here-vnder ensuing Thou shalt loue thy Lord God with all thine hart with all thy soule and with all thy minde That is the first and great Commandement The second is lyke vnto this that is Thou shalt loue thy neighbour as thy selfe On these two Commandements hangeth all the Law and the Prophets Certayne godly and generall Propositions proued by the Scripture The first Proposition proposition 1 He that loueth God loueth his neighbour also This Proposition is proued 1. Iohn 4. If a man say I loue God and yet hateth his brother he is a lyer He that loueth not his brother whom he hath seene how can he loue God whom he hath not seene The second Proposition proposition 2 He that loueth his neighbour as him selfe keepeth all the Commandements of God This Proposition is proued Math. 7. Rom. 13. Whatsoeuer Math. 7. Rom. 13. ye would that men should do to you euen so do you to them for this is the Law and the Prophets He that loueth his neighbour fulfilleth the Law Thou shalt not commit adultrie Thou shalt not kill Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not lust c. And if there be any other Commandement it is comprehended in this saying Loue thy neighbour as thy selfe Rom. 13. All the Law is fulfilled in one worde that is Loue thy neighbour as thy selfe Gal. 5. Argument Bar He that loueth his neighbour keepeth all the Commandements of God Rom. 13. ba He that loueth God loueth his neighbour 1. Ioh. 4. ra Ergo He that loueth God keepeth all the Commandements of God The thirde Proposition proposition 3 He that hath Fayth loueth God My Father loueth you because you loue mee and beleeue that I came from God Iohn 16. Argument Bar He that keepeth the Commaundementes of God hath the loue of God ba He that hath Fayth keepeth the Commandements of God ra Ergo He that hath Fayth loueth God The fourth Proposition proposition 4 He that keepeth one Commandement of God keepeth them all This Proposition is confirmed Heb. 11. It is vnpossible for a man without fayth to please God that is to keepe any one of Gods Commandementes as he should do Then whosoeuer keepeth any one Commandement hath fayth Argument Bar He that hath Fayth keepeth all the Commandements of God ba He that keepeth any one Commaundement of God hath fayth ra Ergo He that keepeth one Commaundement keepeth them all The fifth Proposition proposition 5 He that keepeth not all the Commandements of God keepeth not one of them Argument He that keepeth one Commandement of God keepeth all Ergo He that keepeth not all the Commandements of God keepeth not one of them The sixth Proposition proposition 6 It is not in our power to keepe any one of the Commandements of God Argument Ba It is vnpossible to keepe any of the Commandements without Grace ro It is not in our power to attaine Grace co Ergo It is not in our power to keepe any of the Commandements of God And euen so may you reason concerning the holy Ghost and Fayth forsomuch as neither without them we are able to keepe any of the Commandements of God neither yet be they in our power to attayne them Non est volentis neque currentis c. Rom. 9. It is not in him that willeth nor in him that runneth But in God that sheweth mercie The
reconciled Rom. 5. Who hath destroyed death and brought lyfe to light 1. Tim. 1. Who by death hath destroyed him which had the power of death that is the Deuill And hath deliuered them which liued vnder feare of death all their lyfe in bondage Heb. 2. By whose obedience we are made iust By whose righteousnes we are iustified to lyfe Rom. 5. By whose curse we are made blessed and deliuered from the maladiction of the Law Galla. 3. with many other such like c. Wherefore whosoeuer studieth to be accepted with God and to be founde righteous in his sight let him learne diligently by the doctrine of Sainct Paule to make a difference a seperation as farre as from heauen to the earth betweene these two that is betweene the righteousnes of workes and righteousnes of Fayth And in any case beware he bring no other meanes for his iustification or remission of his sinnes but onely Fayth apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by Fayth And as the mortell body without bodely sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but onely by Fayth in the body and blood of Christ whereby to be saued With this Fayth the idolatrous Gentiles apprehended Iesus Christ and receiued thereby righteousnes Cornelius the first baptised Roman so soone as he heard Peter preach Christ receaued straight way the holy Ghost Peter him selfe confessed and for his confession had the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole householde Luk. 19. What a sinner was Marie which had no lesse in her then seauen Deuils and yet because she set her hart and affection vpon that person many sinnes were forgeuen her Luk. 7. The righthand Thiefe how farre was he from all workes of the Law And yet by Fayth entred he iustefied into Paradice the same day with Christ. Luk. 23. In lyke maner although the poore Publican came to the Church with lesse holinesse after the Law yet went he home to his house more iustified then the Pharise with all his workes and all by reason of Fayth Luk. 18. The parable of the Prodigall Sonne which was lost yet reuiued agayne Also of the lost Groate and of the lost Sheepe which went astray and was founde againe What do these declare but that which is lost by the Law to be recouered by Fayth and Grace And how oft do we reade in the Gospel Thy Fayth hath saued thec c Iesus seeing their beliefe c. He that beleeueth in mee I will rayse him vp in the last day c. Beleeue also in mee c. He that beleeueth in mee hath euerlasting lyfe c. Without me ye can do nothing c. He that is in me c. He that loueth me c. He that heareth me c. He that abydeth in me c. He that receaueth me c. Vnlesse ye eate my flesh drinke my blood c. That they may receaue remission of their sinnes by their fayth in me c. Act. 26. To him all the Prophets giue witnes that whosoeuer beleeueth in him should haue remission of sinnes in his name c. Act. 10. He that beleeueth and is baptised Math. vlt. He that beleeueth in mee shall do the workes that I doe and greater then these c. And likewise in the writinges of S. Paule how often do we heare the name of Christ almost in euery third or fourth line where he still repeateth In Christo Iesu per Christum Iesum per Iesum Christum dominū nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius In nomine Domini nostri Iesu Christi c. Beleeue sayth S. Paule to the Iaylor in the Lord Iesus and thou shalt be saued and thy whole house c. Act. 16. Thus then thou seest as the Passion of Christ is only the efficient or personall cause immediate of our saluation so is Fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auayleable For as the Passion of Christ serueth to none but such as do beleeue so neither doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustifie vnlesse it be directed to the body of Christ crucified as to his obiect of whom it receaueth all his vertue And therefore these two must alwayes ioyntly concurre togeather Fayth and Christ Iesus crucified As for example When the Children of Israel were bid of Moses to looke vp to the Brasen Serpent neither coulde the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the sayd Serpent as the onely obiect set vp to the same purpose for them to beholde So our Fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this Fayth is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom. 10. Besides this what action or qualitie soeuer is in man either Hope Charitie or any other kinde of Fayth and beleeuing be it neuer so true except it apprehende this obiect which is the body of Christ the Sonne of God it serueth not to iustification And that is the cause why we adde this particle onely to Fayth and say That Fayth onely in Christ iustifyeth vs to exclude all other actions qualities gyftes or workes of man from the cause of iustifying forsomuch as there is no other knowledge nor gyft geuen of God to man be it neuer so excellent that can stande before the iudgement of God to iustifycation or whereunto any promyse of saluation is annexed but onely this Fayth looking vp to the brasen Serpent that is to the body of Christ Iesus for vs crucifyed As for example When the Turke sayth That he beleeueth in one lyuing God that made heauen earth his beliefe therein is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iew sayth That he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent mercifull iust and true of promyse and that he hath elected the seede of Abraham True it is that he beleeueth and yet
all this serueth him not because Christ the sonne of God is not ioyned withall And though the sayd Iew should be neuer so deuout in his prayers or charitable in almes or precise in keeping the Law and beleeued neuer so steadfastly that he is elect to be saued yet he is neuer the nearer to saluation for all this so long as his Fayth is not grounded vppon the head corner stone which is the person and body of Christ Iesus the true Sauiour After like sort it may be sayd of the Papict when he sayth That he is baptised and beleueth in the Father the Sonne and the holy Ghost three persons and one God And also confesseth Iesus Christ to be the Sonne of God which dyed for our sinnes rose agayne for our righteousnes c. His beliefe therein is true and in deede woulde saue him yf he did stay his saluation in his Fayth and vpon Christ his Sauiour onely according to the promyse and grace of God and goe no further But that he doth not For neyther doth he admit Christ onely to be his perfect Sauiour without the helpe of other Patrons Heades Aduocates and Mediatours nor yet permitteth his Fayth in Christ onely to be the meanes of his iustifycation but setteth vp other by meanes as Hope Charitie sacrifice of the Masse Coufession Pennance Satisfaction Merites and Pardons supposing therby to worke his iustification before God contrary to the worde of promise to the Gospel of grace and to the doctrine of S. Paule Also Sainct Paule in the. 9. to the Romans wryting of this righteousnesse which commeth of Fayth calleth it the righteousnesse of God in these wordes Whom God sayth he hath set vp for a propitiation by Fayth in his blood whereby to make manifest the righteousnes which is of him selfe in tollerating our sinnes c. Rom. 3. By the which righteousnes it is euident that Sainct Paule meaneth the righteousnes of Fayth which almightie God now reuealeth and maketh manifest by preaching of the Gospel Wilt thou see yet more playnely this righteousnes of God how it is taken in S. Paule for the righteousnes of Fayth and therfore is called the righteousnes of God because it is imputed of God onely to Fayth and not deserued of man In the same Epistle to the Romans and in the. 3. chapt aforesaid his wordes be manifest The righteousns of God sayth he is by fayth of Iesus Christ in all and vpon all that do beleeue c. And thus much of the true causes of our iustificatino after the doctrine of Sainct Paule concernyng which causes this distinction furthermore by the way is to be added that as touching the originall causes of our saluation which be diuers and sundry some are externall and without vs some are internall and within vs. Of the externall causes which are without vs the fyrst and principall is the Mercie and grace of God Of this foloweth Predestination and Election then commeth Uocation The last and next cause to vs is the Death and Bloodshed of Christ whereby we are redeemed and all these be externall causes because they are without vs. Of internall causes that be in man through the gyft of God there is but one and no moe in Scripture appoynted That is our Fayth in Christ which is the gyft of God in vs. Besides this there is no gyft of God geuen to man no vertue worke merite nor any thing els that is any part or cause of our saluation but onely this gyft of Fayth to beleeue in Christ Iesus And this is the cause why we holde that Fayth onely iustifyeth meanyng that amongst all the workes deedes actions labours and opperations whatsoeuer man doth or can doe there is nothing in man that worketh saluation but onely his Fayth geuen to him of God to beleeue in Christ his sonne folowing therein the trade of Sainct Paules teaching who in precise wordes so ascribeth iustification to Fayth that he excludeth all other actions of man and workes of the Law And therefore in the fame Epistle to the Romans Sainct Paule reasonyng of the glory of Iustifying asketh this question How this glory is excluded whether by the Law or workes and concludeth no ascribing only the glory thereof to the law of Fayth And consequently vpon the same he inferreth We holde that a man is iustified by Fayth without the deedes of the Law And how then can that be accompted for any part of our iustifycation which Sainct Paule vtterly debarreth and excludeth in that behalfe Of which like exclusiues and negatiues the whole course of Sainct Paules doctrine is full where he still concludeth Sine operibus absque operibus legis non ex operibus dei donum est non ex operibus sed secundum miserecordiam ne quis glorietur Ephe. 2. Non ex operibus Iusticiae que ferimus nos sed secundum propositum suum et gratiam c. Tit. 3. Non secundum opera nostra c. Tim. 2. That is to say It is the gyft of God not of workes that no man should glory c. Not of the workes of righteousnes which we haue done but of his owne mercie c. Not after our workes but after his owne promyse and grace which is geuen to vs. c. Agayne Galla. 2. Non iustificatur homo ex operibus c. That is A man is not iustified by workes c. Item ei qui non operatur credenti autem in eum qui iustificat impium fides imputatur ad iustitiam c. Rom. 4. To him that worketh not but beleeueth in him which iustifieth the wicked his fayth is imputed to righteousnes c. By these exclusiues and negatiues in Sainct Paules doctrine what doth he els meane but vtterly to seclude all kinde of mans merites and workes of the Law from the office and dignitie of iustifying And although he expresseth not the worde onely yet vpon his exclusiues and negatiues this exceptiue must needes be inferred For in all logique the consequent is necessarie and formall as one man is suffered to come into the house and no person els is suffered to enter but one Ergo one man only is suffered to enter into the house And thus much concerning Fayth in Christ proued to be the onely meane or instrumentall or conditionall cause of our Saluation no other besides the same alone by the doctrine of S. Paule taught to the ancient Romans Sainct Paule after he hath thus established vs in certaintie of our Saluation through Fayth in Christ exhorteth vs vehemently and with all instance to good workes shewing the true vse and ende of good workes which is First to shew our obedience and duetifull seruice as we may vnto God who hath done so great thinges for vs. Secondly to relieue our neighbours with our charitie and kindnes as God hath been kinde to vs his enemies Thirdly to stirre vp others
Luk. 17. Without me can ye do nothing Ioh. 15. The Law worketh anger Rom. 4. Now are we quit and deliuered from the Law being dead to that wherein we were once holden Rom 7. The Law to be discerned froÌ„ the Gospel â—he ignorance and blindnes of the Popes Church The first poynt Rom. 7. The strength of the Law The seconde poynt Rom. 10. The death of Christ is the death of the Law that is of the condemnation of the Law The time of the Law how long it lasteth Galla. 3. The time of the Law ceasseth when fayth beginneth 1. Tim. 1. 1. The disease 2. The knowing of the disease 3. The Phisition Repentance is ioyned with fayth yet it is no cause of saluation The thirde poynt Inconueniences that rise in not knowing the true ende of the Law They conceaue saluation in the law They seeke Gods fauoure by workes of the Law The Law is geuen by Moses Grace and verity by Iesus Christ Iohn 1. Law natural Law morral Law euangelical Precepts and counsels Their teaching is of workes of the Law The Law equall with the Gospel or seclude the Gospel Obedience in externe actions In mans power to fulfiâ—lâ— the Law Workes of perfection The state monasticall Vowes of their religious men Equalling Gods law with mans law Their punishing of transgressors They exclud fayth and ascribe saluatioÌ„ to workes merites The syrst Caution Math. 5. Math. 18. Math. 7. Math. 18. Luk. 16. Luk. 12. When the Law speaketh and when the Gospel speaketh The promise of the Gospel is without condition Rom. 3. The seconde Caution The Gospel to whom it belongeth A mourning weede in a mariage feast Christ the fulfiller and the finisher of the Law Rom. 10 The thirde Caution How to ioyne both the Law and the Gospel All men condemned by one All men saued by one A true christian defined Saluation by mercy onely and not by merites One sacrifice for sinne and no more Heb 9. Ephe. 1. Esa. 53. 1. Pet. 2. Collo 1. Rom. 5. 1. Timo. 1. Heb. 2. Rom. 5. Galla. 3. Saluation commeth onely by Fayth Math. 16. Luk. 19. Luk. 7. Luk. 23. Luk. 18. That which is lost by the Law is recouered 〈◊〉 Fayth 〈◊〉 Luk. 18. Math. 9. Iohn 14. Iohn 14. Ioh. 15. Ioh. 15. Act. 26. Act. 10. Math. vlt. Iohn 14. The writings of S. Paule ful of the name of Christ Iesus Act. 16. The personal cause of saluation The instrumental cause How Fayth iustifieth Example of the brasen Serpent Num. 21. What Fayth is by S. Paule Rom. 10. Fayth onely The Turkes Fayth The Iewes Fayth The Papistes Fayth Rom. 9. Rom. 3. The righteousnes of Fayth why it is called Gods righteousnes Rom. 3. The causes of our saluation distincted Grace and mercy Election Vocation Christes passion Fayth in Christ. The meaning cause why fayth only iustifieth Al workes of man excluded from the glory of iustifying Ephe. 2. Tit. 3. Time 2. Galla. 2. Rom. 4. The exclusiues and negatiues of S. Paule to be marked The true vse and ende of good workes Good workes iustifie not but folow the iustified Luk. 17. Fayth iustifieth three maner of wayes The office of Fayth the office of the Law compared togeather Rom. 7. The workes of man be imperfect and therefore haue nothing to do with iustification Rom. 5. Gen. 3. Gen. 12. Deut. 4. Teuit 18. Galla. 3. Deut. 27. Galla. 3. Deut. 6. Luk. 4. Esa. 64. Esa. 11. 65. Ose. 6. 1. King 15. Rom. 3. Rom. 10. Math. vlt. Galla. 2. Ephe. 2. Heb. 9. Rom. 14. Heb. 11. 1. Timo. 2. 1. Ioh. 2. Galla. 5. 2. Cor. 1. Rom. 13.