hee should say Returne vnto mee O my God and receiue me though now vnworthy the name of a sonne yet set mee in the office of one of thy hired seruants yea make mee the least and lowest of thy seruants so thou make me thine at all Heere is his vnspeakeable longing after God Perceiuest thou ô B. how this man is now prepared in heart and how much he is changed from that hee was before Being descended of an high and honourable race hee now taketh vnto him a low and base estate being before of manly stomacke now hee sits downe among the little children being before hard and stubborne now is become soft as water And further beleeue mee the mountaine doth not more differ from the valley the crooked from the straight the ragged from the smooth the discreetly aged from the little child the hard flint from the soft and tender water These I say differ not from other more then this man now from that hee was in time past and this is the right order and manner of true and vnfained repentance Oh happy and blessed man indeede beyond all compare who can vnderstand it and doe thereafter But hitherto haue I lightly contended by a general kinde of discoursing with this cragged and cloudie sophister for if I should stand vpon euery particular there would bee no end of reprehensions for it is incredible to be told how often he stumbleth and misseth taking Faith for Repentance and likewise Repentance for Faith whereby he euidently declareth vnto vs his grosse ignorance of both Pag. 19.20 He hath not so much as made any mention of Repentance in that place where it should especially haue beene spoken of at the last he puts it after faith or rather hee saith it is faith it selfe which surely hee ought in no case to haue done forasmuch chiefely as God himselfe both in his eternall counsell vnchangeable order hath distinguished these each from other for Repentance is the first beginning and as it were the entrie of our regeneration viz. the effectuall working of the holy Ghost wherby a sinner comming to himsselfe againe doth most earnestly seeke after nothing else at the hand of GOD but to haue his sinnes pardoned and to be receiued into his fauour But faith is the very perfection as it were the highest top of our regeneration viz. The insculpture or engrauing of the holy Ghost whereby the repentant doth assuredly beleeue that all his iniquities are forgiuen and his sinnes couered and that hee is vnited with God in an euerlasting loue through Iesus Christ onely I might now performe a worke perhaps well worth my paines if I should here declare what bee the fruits of this excellent faith that so might be obserued concerning this sanctified regenerate man whom the holy Ghost with such great industrie and speciall care hath begotten and brought foorth not only what a one hee is within himselfe and at home but also what are his works abroad and in open sight But because B. hath altogether omitted this point wee also will deferre to speake of it vntill some other time Now when his hearers were ready to depart hee puts one question more vnto them viz. whether this faith doe by the worthinesse of it self iustifie a man ot not Wherein hee is so tedious that hee cloies them all seeing very children can tell that these kinds of speeches are all figuratiue and there is in them the Metonymia of the cause For the scripture when it teacheth that a man is iustified by faith meaneth by the figure hypallagie that a man is iustified by the grace of Iesus Christ which is reuealed through Faith which kinde of speaking is most vsuall euen amongst the vulgar sort as to say Philoctetes liued by his bow and arrowes Orpheus by his Harp Zeuxis by his pencill when as neuerthelesse it is vnderstood that they by these instruments of their artes and trades did get such things as vvere requisite for their vse and for the maintenance of their liues We haue already accomplished as I suppose the first part of our promise wee haue set forth the true faith of Iesus Christ wee haue furthermore shewed the true causes and parts thereof and after vvhat manner it is wrought and brought to passe in men Moreouer wee haue declared what true repentance towards God is and that the same necessarily before faith and by the eternall ordinance of God in the new making of a sinner and that faith doth of necessitie follow after repentance yet not by debt but by grace not for the worthinesse of him that hath repented but for the fidelitie of him that hath promised according to that which is written Eze 18.28 As often as a sinner repenteth of his sinnes as I liue saith the Lord I wil blot out his iniquities c. That the inheritance might alwaies be giuen by promise as testifieth the Apostle saying Rom. 4.16 But God gaue the inheritance to Abraham freely by promise Thus briefely haue wee followed B. vpon the saying of Paul that a man is iustified by faith Rom. 3.28 It remaineth that we see whether this Justifying faith bee commanded in the lawe yea or no Vpon the words of this vers 28. VVithout the workes of the Lawe c. The ful and perfect explanation of which words B. by a fiue fold question seemeth to himselfe notably to haue performed And first he asketh whether the workes of the lawe are of force to attain the righteousnesse of God and answereth that they are so as they proceede from faith Secondly whereas the workes of the lawe done by faith iustifie hee answereth with Austen that indeed they doe not iustifie but follow him that is iustified Thirdly whereas the workes of the lawe done by faith be necessarie to saluation hee answereth that they are necessarie to saluation but not for Iustification And lest this new vpstart copulation of workes of the lawe and faith should trouble any which the Apostle euery where and here especially opposeth as contraries hee enquireth in the 4. place whether faith may be said in any respect to bee commanded in the law and answereth readily that it is And hee labours in the last place to explaine the reason of this exposition that Paul maketh between faith and the lawe Wee will first see what this violator of the lawe hath disordered in the fourth place for this decided his ignorance in making the other doubt will bee euident to any for in this point alone as in a hinge all the waight of the other difficulties is turned and in these things we will follow our owne order first wee will confute B. afterwards fortifie the truth B. first reason then whereby hee goeth about to proue that faith is required in the lawe is drawne out of these words of the lawe I am thy God that is as this Glossographist and subtill Sophister interprets it I onely will be thy God and thou alone shalt put thy
foulely committed such loathsome abhominations against nature it selfe as are not to be named After he hath thus brought vnder the haughtinesse of the Gentils he then setteth vpon the Iewes also whom with two encounters hee vtterly ouerthroweth First because they had wickedly falsified with their corrupt interpretations and had transgressed or broken that Lawe of God which in expresse wordes was deliuered to them by the hand of Moses Secondly hee confoundeth them plainely by alleadging the testimonie of the Prophet who being ordained a King and a Prophet to them which were vnder the lawe thus he writeth vpon them in a certaine place of the Psal There is not a good one Psal 14.53 surely not one There is not that doth good not so much as one Thus at the last all workes of mortall men vvhich they made as it were their props and staies to rest themselues vpon beeing quite cast away hee draweth to an end in this manner Therefore wee conclude that a man is iustified by faith Rom. 3.28 without the works of the Lawe viz. without any workes or deeds of our owne whether they beframed according to the lawe of God written in the fleshly tables of our hearts or directed after the will of GOD engrauen once in stone or fashioned by any other writing and rule of diuine ordinances When as therefore B. did perceiue that all saluation and righteousnesse of mankinde was placed wholly in the alone grace of Iesus Christ Viz. in the free fauour of God insomuch as hee taketh pitie vpon them and loueth them in Christ Iesus And that also God setteth forth vnto mankinde one onely way one onelie meanes which indeede is faith by which as by a certaine ladder they must get vp to the attainement of this grace When hee saw that these things were so the man was presently inflamed with a passing earnest zeale thorowly to informe his hearers concerning this so diuine and wonderfull benefit or gift of faith and for that end took vpon him to vnfold this verse or sentence of the Apostle Viz. We conclude that a man is iustified by faith c. In explication whereof hee promiseth that he will obserue two things First what this so precious and excellent faith is by which the righteousnes of God is said hold vpon or apprehended Secondly touching the workes of the lawe and amongst all other points thereof that which is the chiefest of the rest whether faith is to bee reckoned amongst those things which are commanded in the lawe This large vnder-taker of so great a charge will we pursue the very same way that hee is gone And first wee will consider what faith it selfe is what bee the causes and parts thereof and after what manner it is wrought and bred in men In the next place we will discusse that point whether it bee commanded in the lawe or not But if a definition of faith bee required saith B. I suppose that worthy to bee preferred before all other which the Apostle deliuereth writing to the Hebrewes when he saith that faith is the ground of things hoped for and the euidence of things which are not seene In which assertion to speake nothing of the rest I finde fault with B. for two things First and chiefely because this word faith beeing of many significations and carying diuers senses or meanings in holy scripture hee did not afore all other things distinguish that kinde or nature of faith which hee would define vnto his hearers from all the rest by which meanes surely that faith whereof our question is beeing set apart by it selfe and freed from all inconuenience of commixture with other matters would then bee kept in our open sight plaine single vnconfused and alwaies like it selfe How much better is the aduertisement Tertul. contra Marcionem of one that giueth much good aduise when it is so saith he The difficultie ariseth as well from the ambiguitie and doubtfulnesse of meaning as from the obscuritie or hiddennes of matter Then there must be first a distinction after that a definition for as the same writer saith very well The faithfull interpretation or true meaning of words and names of things doth affoord a safe and sute way rightly to vnderstand what bee their due properties The second reproofe which I cast vpon B. is because hee hath affirmed that the Apostolique writer doth in this place giue a definition of faith as if belike the man were ignorant that it is a farre other matter to make a description of a thing or to extoll it with some high commendations then it is to expresse the same by a definition For euery definition is a short and limited declaration of that thing which thou wouldest define from the nearest and most proper causes therof For if any shall say that a man is most excellent of creatures that hee is a breefe or mappe of the whole vniuersall world and that for the structure or fashioning of him the most mighty and blessed GOD did fould vp as it were in one lumpe a certaine representation and notable resemblance of all things whatsoeuer are either by our sight discerned or else be farre aboue our view and past our knowing hee that should thus speake might elegantly indeed and wisely describe a man neuerthelesse all this yeelds vs not the definition of a man nor sheweth properly what he is And after the selfe-same manner euen here our Apostlelike writer forasmuch as he was to deale with a nation that euer was enemy to true godlinesse which at all times refused the righteousnesse appointed by GOD euen the faith of Iesus Christ hee doth so much the more aduance or set forth at large the dignitie and worth of faith telling them that therein consisteth full and wholly both the promise and inheritance and what benefit soeuer a godly and blessed life requireth togither with all the substance of things eternall which by hope are to bee expected Neither could their fathers saith he haue euer pleased God by any other good parts or vertues of their owne but by this faith onely In which discourse verily hee makes a well garnished description of faith setting it out with honorable words of great commendations well beseeming the excellency therof yet doth hee not define it for if hee had done that then thou must needs bee a man very ill aduised to goe and seeke another definition thereof as thou hast done But now at length let vs come to the question of faith which wee haue taken in hand and before I doe define the nature thereof what it is lest I should fall into B. errour I will plainely shew the diuers significations of it This word faith therefore how it is taken in humane learning I will not busie my self at this time to declare But in holy scriptures it hath reference sometimes vnto God sometimes vnto men if to God then it importeth nothing else but the stedfast and vnchangeable truth of his decree and promise if vnto men
whole confidence and hope of saluation in me Here therefore saith he is faith commanded As if B. these pronounes Mine Thine are notes alwaies and necessarily of a fatherly power and not rather of Lordship and superioritie What authoritie is this Or what are you haue you power ouer words that thus make and marre them at your pleasure But you say Not I only but many learned men before mee Melanct. Martyr and other As if it skilled whether you of your owne accord and of your selfe erred or following other suffer your selfe to bee seduced euen as cattle goe headlong after the flocks of cattle going before them The 2. reason of B. is thus framed All pietie towards God is commanded in the Decalogu but in faith onely all pietie is conteined therefore faith only is commanded in the lawe Here this Proteus doth delude vs by ambiguitie for if by all pietie towards God hee ineane all those duties of godlinesse which respect the perfect righteousnesse of the lawe viz the righteousnesse of workes then his proposition is true and agreeing to the maiestie of the Lawe but his assumption is manifestly false for faith neither conteines nor performes that spirituall obedience of the lawe viz. the righteousnesse of workes for it cannot it onely laies hold vpon the righteousnesse of God viz. the grace of Iesus Christ Wherby it no lesse attaines the inheritance then if hee had performed the spirituall righteousnesse of the law But if by all pietie towards GOD hee vnderstand all those duties of pietie which the faithfull their nature being now sold vnder sinne doe performe from faith and that no other obedience is required in the lawe besides this of faith if this hee hold I say then his proposition is erroneous no lesse opposite to the maiestie of the lawe then is the furthest part of the East to the vttermost corner of the West for the decalogu requireth that piety of the faithfull which none of them can fulfill neither doth it by the righteous sentence thereof condemne that righteous man that falleth 7. times a day lesse then any wicked one that neuer beleeued for the lawe is deliuered to the delinquent and transgressor not to this or that particular but to all of what mould so euer thou art made that sinnest of what stock vertue pietie saith in what fauour with God it passeth not if thou fault neuer so little it adiudgeth thee to death for the lawe of the decalogue is a spirituall lawe contrariwise euery one euen the most holy is sold vnder sin and so that if God had not found out another lawe of grace and promise by which hee might freelie giue the inheritance to holy Abraham and his seede then blessed Isaak should aswel haue been dishinherited as abiect Ismael and Iacob beloued had perished with Esau that was hated What then wil some say is God vniust that hath giuen such a law to men as none can performe God forbid What is God vnrighteous because thou art wicked made hee not thee holy and graced thee with that perfection that thou mightest easily if thou wouldest performe those things which the lawe commandeth contrariwise thou wittingly and wilfully casts thy selfe headlong into such a forlorne estate as that novv thou art vtterly vnable to pay the debt I will somewhat asswage the sadnesse of this argument by the lenitie of a similitude A certaine master committed to two of his seruants 1000. peeces of siluer vpon a bill at a certaine day in the meane space the seruants through idlenesse aboūding in riot excesse wasted al The day comes the master calls one of them sheweth the bill requires the siluer The seruant on the other side confesseth the bill of his hand but saith that all the money is spent and accuseth his master of vnmercifulnesse and cruelty because hee doth so hardly exact a 1000. peeces of siluer of a poore miserable man that hath not one penny to pay To whom his master wondering at the shamelesse boldnesse of the man answeres Aske I thee any thing but mine owne may I not by right require of thee that which freely and of my owne bounty I put into thy hands am I vnrighteous because thou art riotous or am I cruell because thou art prodigall So his master angerly bids that hee be carried to prison there to bee punished and takes a great oath he shall not come from thence till hee haue paide the vttermost farthing Also hee cals for his fellow with whom after the same manner hee deales by his bill But hee beeing priuie to his riot and prodigalitie quakes euery ioint and hanging down his head saith I acknowledge the bill indeed and confesse all the debt to bee due But my sinne hath brought mee to that extremitie of misery that I am not able to discharge it ô master haue pitie on mee saith hee and weeping falleth at his feete This was the controuersie This also is the issue of it Now B. bee Iudge your selfe for this Lord and master dreadeth not to commit his matter to any vmpire Nay I thinke there can scarce any debtor bee found so impudent and past shame that durst speake in this manner against any couetous base lawe-breaking vsurer as that wicked minded debtor and desperat spend-thrift spoke against his master But B. goeth on God saith hee would first of all haue his people beleeue in him which is the principall part of religion Therefore it followes that hee commanded them faith in his most perfect law ô poore blind cōscience as if forsooth hee had not from the beginning giuen another law viz of promise and life no lesse perfect then this most perfect law of the Decalogue whereby he commanded his people to beleeue place all their affiance in him Here then by the doubtfull termes of the lawe hee deludes both himselfe and others for God in this Decalogue hath inioined that righteousnesse to vs alone which the worthinesse of the worker obtaineth as it is writtē The man that doth these things shal liue in them But by the lawe of grace he hath first twice thrice yea alwaies commended to vs that righteousnesse which is onely obtained by the faith of the beleeuers as it is written Hee that beleeueth in him shall not be ashamed But B. still proceedes to speake perplexedly If saith hee God haue not commanded faith in the law why hath hee commanded other things which without faith are vaine friuolous I would know B. what you meane by this word Other things meane you the ceremonies Thē master Doctor you dispute not the point for the controuersie is not of the ceremoniall but of the moral law for we know and euery one doth thinke except I bee deceiued that the law is Synec vsed for the ceremonies that was our schoolmaster to Christ and that howsoeuer it set not out Christ in expresse tearmes yet in obscurer sort it shadowed him out But if by that word Other things you vnderstand the duties
of all the commandements of the Decalogue then are you pressed downe by the same waight that you were before for not onely the worke that we do without faith but also the actions of sin that proceed from faith are vaine and friuolous yea hatefull to God if they be brought to that perfect righteousnes of the ten commandements for the legall righteousnes is spiritual viz. it taxeth thee not onely for the fact but for the inward lust This wicked and faithlesse man is a man-flaier thou a St. beleeuer art angry The law of God condemnes you both for it commandeth not to kill wherein hee forbiddeth as wel anger as murther This wicked and faithlesse man altogether desolate giueth himself ouer to whoredome and reioiceth in it Thou being holy and a beleeuer art set at liberty from the dominion of lust as from a rude and impious mistris now hatest and fliest all the enticements thereof but yet thou hast some affectiō of pronenesse thereto remaining and rebelling against the gouernment of the spirit The law condemnes both for it hath said to him Thou shalt not commit adulterie to thee thou shalt not lust O thou dissembler and heartlesse doctor if thou seest not these things a trifler if thou do But B. goes on If saith he GOD hath not commanded faith in the law hee commands hypocrisie O wickednesse worthy to be caried abroad to bee wondred at Whence come you B I maruell What from Rome seeing you dare so without feare cast out against God the poison of your rashnes With how much fairer a forehead might you haue made these distributions of the matter Either GOD hath commanded faith in the Decalogue or perfect righteousnes but not this therefore that But now you assume that which is falser then falshood it selfe So that neither you nor the very mother of all subtiltie can euer bee able to proue it But B. proceeds in his troubled speech Christ saith hee is propounded to vs in the law Therfore faith is commanded in the law The Antecedent he strengthens by two reasons the first is this There is often mention made saith hee of the Messias in the law and a perpetuall shadowing out and representation of him and his oblations in the washings and sacrifices Therefore Christ is set forth in the lawe I would wonder truely if that you would vtter any word in truth with an honest minde for hereby also as you are wont you delude vs with ambiguitie for the antecedent comprehends the law of the ceremonies wherof there is no controuersie that I know for with one mouth all doe confesse that it was instituted to that end to informe that people to the righteousnes of God viz. the faith of Iesus Christ and that not so darkly but the ceremoniall lawe may more rightly bee called a Gospell then a lawe contrariwise his conclusion of the lawe doth deceitfully thrust vpon vs the decalogue So that he expounds one thing and concludes another that though the Antecedent bee true yet the conclusion is false But B. seeing this first ioinder of no force doth againe set vpon the matter and deales with God by the sealed tables For saith hee when God saith hee is thy God which brought thee out of Egypt doth hee not set forth himselfe as a Redeemer But hee is not a Redeemer but in Christ Therfore inclusiuely Christ is propounded to vs in these words Here B. if I would obiect their iudgements against you as the Treach of the Alpes who say that in euery perfect lawe three things are to be obserued First the preface whereby hee maketh his Auditors attentiue Secōdly direction whereby hee biddeth a thing to bee done or left vndone Thirdly correction whereby he denounceth punishment to the delinquent Here I say if as they doe that are instructed with subtill deceits that with the very names of these men as with legions brought out I could put you to flight I should say that these words of the law Heare O Israel I am the Lord thy God that brought thee out of the land of Egypt were onely a preface of the lawe and as it were a commendation of the future speech should I not stop thy mouth and thy fellowes except you were refractarie But I will not wound you with other mens darts but rather out of my own thus I answer though God saith he is their deliuerer touching this priuate bondage he doth not incontinently propound Christ to them and the benefit of this deliuerance But this is his meaning afore all things That Israel might neuer put out of minde the memorie of so great a benefit and the authour thereof Take heede that you doe not barke againe as if J should say that this Egyptian deliuerance doth heere typically signifie the spirituall deliuerance of mans bondage only I affirme that God hath not vnfolded to his people Israel neither his Christ nor his deliuerance These are if I be not deceiued all the deceits of B Which that they might haue more waight of deceite hee hath also added mens Authorities M. N. for he thought that he should not procure to himselfe sufficient credit by his owne proper and domesticall engines and inuentions except hee vndertooke the patronage of forren errors taken to them Howsoeuer one may fitly thus interpret N. that he thought very soberly and godly if you respect the righteousnes of the lawe viz. the righteousnes of workes But if hee meane the righteousnes of God which is of faith I think he hath erred with you if either hee thought that God would exact al the pietie which the regenerate performe to God by faith according to this rule of the Decalogue or hee that appointed none or enioined other works to the faithfull any where then that which agreeth to the righteousnes of this law as to the rule But this our labor seemes a little to take breath Now after it hath come out of the starting holes of B. as out of writhen turnings of the labyrinth that which is behinde wee shall more pleasantly passe Truth I hope being my companion All the errour of B. then consists herein that hee hath not distinguished the law of life from the Morall lawe which yet God in his eternall counsell and prescript words euen from the beginning hath seuered with as great a distance one from another as Hager differs from Sara bondage from liberty Sina from Sion But now B. I see thee like a fearefull Marriner to foresee the tempest comming a farre off and to dread the Shipwrack of thine error Now when I speake of the Law of life I meane the promise which was giuen to Adam in these words Gen. 1. The seed of the woman shall breake his heade c. Jt was preached afterward to Abraham In thee shall all the Nations of the earth be blessed againe Gen. 12. Looke to heauen and count if thou canst the number of the Starres so shall thy seed be Gen. 22. At last it was
deliuered by Moses Heare ô Israel Deut. 6.4 the Lord our God is one God thou shalt loue the Lord with all thy heart c. Againe Deut. 10.12 Now ô Israel what doth the Lord thy God require of thee but that thou feare the Lord thy God and honour him c. This is that Law whereof the same Moses saieth Deut. 30.19 Behold I set before you blessing and cursing Life and good death and euill c. Blessing and life if thou chuse this viz. If thou loue the Lord thy God with all thy heart c. Deut. 28. If thou chuse this saith he Blessed shalt thou be at home and blessed abrode c. But contrariwise saith he If thou wilt not be obedient to the voice of the Lord thy God to keepe and doe the Commandements of this Law cursed shalt thou bee at home and cursed abroad c. Behold B. the Law the most high and perfect publishing whereof when the Prophet foresaw thus said The Law shall goe foorth of Sion and the word of the Lord out of Ierusalem He speaketh not of the Law of the Decalogue which was come out most perfectly 700. yeeres before but this Law of life viz. The word of truth viz. The Gospell Behold the Law of which the Prophet Ieremy speaketh I will write my Law in their hearts Not that of the tenne commandements which is to bee trembled at He that doth these things shall line by them but this Law of life and the promise I will bee their God and they shall be my people and I will remember their sinnes no more saith the Lord. Behold the law wherof the true speaking King and Prophet Dauid saith The Law of the Lord is perfect euery way conuerting soules c. Hee meanes not B. that Law of the Decalogue which although it be the Law of God and a Law euery way perfect yet doth not conuert soules neither can it giue life nor restore a sinner But he meanes this Law of grace viz. The promise and righteousnesse of God by the faith of the Messias which is giuen to the beleeuer Behold B. the law wherein faith is commanded for none can loue God with all his heart and his neighbour as himselfe but he that first is sanctified by faith viz. none but he that is washed before by vertue of the holy ghost shal beleeue that al his sins are forgiuen him Hoe saith B. what newes bring you here for that which you cal the Law of grace we say it is the same with the law of the Decalogue What exposition is this will you thus inwrap the Israel of God with your exposition Dare you say this is the same Law with that when God himselfe saith it is another from it Ier. 31.31 For behold the daies come saith the Lord that I will make a new couenant with the house of Iacob Heb. 8.9 not such as I made with your Fathers c. Hitherto leades the Testimony of Moses and that so cleare as if it were written with the beames of the Sunne which yet this Oule sees not Who when hee had deliuered this Law of life to Israel and had added Ceremonies which were as a shadowing out of a Redeemer at length breathing out saith Deut 29.1 These are the words of the couenant which the Lord commanded Moses that he should make with the children of Israel in the land of Moab besides that couenant which hee made in the mount Horeb. And that the law of the Decalogue and the righteousnesse of it which is of workes is not onely another from but also opposit to the law of grace and righteousnesse of God which is manifested by faith the Apostle is a most plentifull witnesse who calleth the law of the Decalogue A weake Law the Law of sinne the Law of death the ministry of condemnation But the law of grace hee cals the power of God vnto saluation The righteousnesse of God the ministrie of the spirit the ministrie of life But hoe will some say Paul is a meere Maniche and a manifest Marcionite that thus detracts from the maiesty of the Law and so odiously inueies against the holy Law of God Saiest thou so dog is the Apostle an Hereticke because thou art blind Thou conceiuest not the truth of his words for hee hath not brought in this combat of the law either in respect of God or the lawes themselues for both are of and from the same God both perfect holy and iust but in respect of vs and our sinne for what so repugnant and hostile as to condemne a sinner and to absolue the same Therefore as we are wont to call a day deadly or fatall not in respect of the day it selfe but of them which must vndergoe some danger And the Iulian law of Treason we call a deadly law in respect of them that are accused of Treasō So the Apostle cals the law of the Deca a weake law because it cannot giue life to the sinner The law of wrath because it causeth wrath against sin The law of sin because it accuseth vs of sin The law of death because it iudgeth vs being bound ouer to death The Ministry of condemnatiō because it cōdemneth euery transgression In which phrase of speech hee calleth also the Gospel it selfe sometimes the sauour of death vnto death namely in respect of those that perish But B. opinion gasping at last doth yet throw one dart more if saith he the righteousnes of the law be so cōtrary to the righteousnesse of God which is of faith how doth faith establish it This I say B. Christ and his righteousnes is giuen to vs who are iustified by faith now the righteousnesse of Christ is the righteousnes of works viz. the ful perfect performance of the Decalogue To vs then that are in Christ Iesus viz. to vs that beleeue in him who hath performed the righteousnesse of the law for vs it is as much to vs as if we our selues had fulfilled it For the end of the law is to iustifie the keeper of it but he that beleeueth in him who hath perfectly performed it this faith shall bee imputed to him for righteousnes no lesse thē if he had perfectly performed the same But let vs proceed and pursue this breathlesse opinion euen to the sepulchre which in a manner dying cannot cast darts doth yet cast out words To what end then saith he serueth the law or what vse is there of it now I say much euery way first it is set downe for the sinner both that hee may not deny the punishment denounced against him for sinne and also that it may take vengeance against him iustly for the same it is also set for a holy and regenerate man that as often as he looke vpon it and alwaies hee ought to looke vpon it hee may so often bewaile his wickednesse and quake at it and likewise as often as he cals to minde which night and day hee
ought to call to minde so often hee may thinke of the riches mercy and loue of God by giuing him thanks by Christ Iesus his Lord and intercessor who so mercifully hath set him free from the wrath of this iust and holy law Nothing that I know is now omitted Let vs therefore take breath awhile especially seeing we haue gone so far and come as it were to the sepulchre of this dead and spiritlesse opinion which whiles it is cast into obliuion as into the fire and while the buriall is attended I will turne me to B. and by a certaine comparison as much as I can I will comfort him lest he without comfort lament the death of his opinion as of a daughter dearely beloued and if any sense be left in him I will labour to make him sound minded A certaine king hath many debters indebted vnto him for much money by writing whereby it is prouided that except they faithfully pay all the mony at the day appointed their goods should be confiscate and themselues cast into prison the King in the meane time foreseeing that they wil not be able to pay the debt being moued with pitty he maketh a new edict that if any of the debters wil desire to be released before the day of paiment hee will freely forgiue them You see B. the bill is iust and sure for he requires nothing but his owne you see also that the Edict is good and firme for by it hee succours the poore miserable soules that otherwise should perish in prison you see the Bill is contrary to the Edict for that adiudgeth the not paier to perpetuall bondage contrariwise the Edict frees him that paieth not so he pray to bee pardoned further you see the Bond established by the edict for all that will reioice for the benefit thereof doe no lesse satisfie the King then if they had fully paid all the debt due by the Bill for the King requires his fummes either by the vsurers seuerity or by his great equity shewed towards those that craue release the first by law the latter by fauour if thou dost either thou doest sufficient Lastly B. you see what you would not namely that the Bill doth not command any asking of pardon no it admits no such matter it cals either for paiment or punishment nothing else for the free benefit of asking pardon pertaines onlie to the Edict Goe to then let the Decalogue be the Bill let the law of promise be the Edict or Proclamation of free pardon namely the grace of the Messias let faith be the asking of pardon I will not mince it smaller a word is enough to a wise man Behold now B. the fruit of your outcrying the seeds whereof this twenty yeeres you haue dispersed with such roughnesse of words and impotency of minde that you ought to beare it more patiently if the truth now take some punishment of you For beleeue me B. euery error shall suffer punishment shall suffer I say at the hands of truth either sooner or later neither is there a more certaine houre of sinning then of suffering Call to minde with me that day wherein applauding your selfe in your subtilties you challenged one in the Vniuersities to whom when as it was not lawfull to answere or reply sufficiently vnto you making the Challenge either for the authority of your part or for the obscurity of your Sophistrie and snares of your subtilties good God how you crowed ouer him Neither did you thinke it sufficient onely this your poore lecture to bee published in triumph of this so base victory that it might bring darkenesse to the light except also the sixt yeere after daūcing in the funerals of the truth you caused to bee published a new Commentary of the excellency and dignity of the law an eternall Monument of your ignorance blindnesse for it is almost incredible how in that worke you mingle heauen and earth together and make squared things straight how often in that little booke you put foedus for foedere The law for the law faith for faith viz. a lie for a testimonie and that which is a signe of a minde smally ingenious how oft doe you make monsters to your selfe which you might easily make away I accuse you not the matter it selfe speaketh you shall be iudgeed of your owne papers This one thing I would haue you vnderstand whereof B. you shall be an example to posterity while this worke shall liue and it shall liue foreuer That the booke of God is a booke indeed full of eies within and without and written on both sides but withall sealed so that there are many hard things in it which you Barowists doe not vnderstand But if you desire to open your closets to enter into the inwards of it you had need of a key I meane not that which Rome reioiceth in which openeth the bottomlesse pit and bringeth out monstrous lies and blasphemies neither doe I meane that key B. which laieth vp for thee a great heape of siluer which bringeth great increase to the dropsie of thy couetousnesse neither doe I meane that key which openeth the smokes of Sophistry and the meere froth of words and of Diuine Plato and the Sophisters or such like builders of darkenesse and made wisdome But I meane B. the key of Dauid that searcheth out the most secret things of the truth and the hidden things of Gods wisdome and so openeth them that none can shut and so shutteth them that none can open Which key by your writing I am sure you are without as any thing that you want And thus much of faith the holinesse whereof you haue defiled Thus much also of the law the maiestie whereof you haue violared And if any thing seeme lesse spoken then ought to be either for your deserts or as so weighty a matter requireth let him thinke it is reserued vntill anoother time when God blessing our enterprises wee shal haue more strict examination of you vpon that booke which you haue scribled of the excellency and dignity of the law Jn the meane time I bid you in Christ Iesus to repent and Farewell FINIS
THE KEY OF DAVID That openeth the Gates to the Citie of GOD Also Of Faith and Repentance and how they are wrought and brought to passe and whether Faith be commanded in the Law or not LONDON Printed by Thomas Haueland for Nathaniel Fosbrooke 1610. TO HIM THAT LABORETH AND is heauy laden thirsteth and would haue rest Grace mercie and peace from God the Father and from Christ our Sauiour be multiplied FInding of late in a little Treatise a great treasure I thought most fit to present it to him that would best esteeme of it If then thou be a good Lapidist and canst iudge or discerne of a perfect stone heerin thou hast that Pearle of price for which the Ieweller aduentureth by sea by land by fire by water to attaine A wise builder will be sure to lay a good foundation a valiant Souldiour will not be vnarmed in the daie of battell neither will a discreet Mariner carelessely respect how to auoide the perils of a dangerous gulfe How much more good Reader behooueth it thee wisely to forecast how to turne ouer the leaues of thy life that thy passage be not stopt in the way of thy pilgrimage and thou disappointed of the land of promise which pertaineth to such onely as gratiouslie and in due time doe begin and constantlie continue vnto the end Be not then like to the builders of Babel that bring morter for stones and stones for clay but as the wise virgins did prouidently prouide that their Lampes might bee readie against the comming of the Bridegroome so thou likewise see that thy foundation be sure and thy building raised vp not with stubble and straw which will rot and perish but with lime and stone that is firme and strong which though the raine doe beate and the winds blow yet beeing strongly built vpon the Rocke it shall stand fast for euer If thus thou intend wisely to erect a Tower turne ouer the leafe consider this plot wherein is the frame of a glorious building not made with mens hands or such a one as perisheth but framed by God in a wonderful manner Herein thou shalt see how the foundation is laid and the Roofe couered what manner of men they be for whom the holie Citie is prepared vnto whom the glorie thereof is denied how the way is made plaine vnto it and by what meanes wee must enter thereinto Let it not bee lightly regarded of thee seeing it is now high time thy worke were begun Winter is at hand the windes doe begin to blow If thou want harbour the stormy tempests will perish thee Thus leauing thee to thy labour and praying for thy good speed I rest Thine least worthy T. S. THE KEY OF DAVID that openeth the Gates to the Citie of GOD. THE generall condition of mankinde being already brought vnto such wretched passe and forlorne miserie partly by naturall corruption partly by leaud conuersation that nothing is more euident and certaine then the fast comming on and drawing neare of that appointed day in vvhich must bee rendered vnto euery one the deserued punishment of all their false opinions and vvicked deeds who would not in this case iudge it his part and duetie greatly to esteeme and worthily to receiue with attentiue eares that counsell and instruction vvhich teacheth the way how the determined vengeance of that approching doomes day may bee escaped To performe this is an hard matter indeed yet a very worthy work In the setting forth whereof I suppose the more extraordinary pains to bee required because nothing hath been more assayed by some aduenturous diuines of this age yet nothing lesse brought to a point and finished As for this my labour such as it is I bequeath it to posteritie for I neither seeke after nor reckon of such common Patrons as these daies affoord Because I haue hated euen with perfect detestation the nice vntowardnesse of these daintie times running after each palpable error of former ages with strong emulation but denying to themselues with enuious folly all benefit of things present be they neuer so good And being daily and continually aduertised by the plaine and sensible proofe of so many mischiefes comming in troupes vpon them yet neuerthelesse a iust plague for fooles they stil remaine sottish and without vnderstanding Therefore I appeale vnto the age next following not this now consisting of fleshly minded and worldly men that will bee set to sale and corrupted but that succeeding after this which shal be filled with the spirit and good conditions This small treatise doe I betake vnto that age whereof seeing that I haue no feare lest it should giue partiall sentence forestalled with fauour or impoisoned with malice I am come to this assured hope to thinke that it vvill entertaine this worke with all readinesse And if truth deceiue mee not will preserue and keepe it safely from time to time But before I come to the point it selfe I think it not amisse briefely to repeate the flourish and preamble of B. Lecture wherein both the seate of the question now in hand is conteined And whereof betwixt him and mee there is full agreement without any controuersie Namely that the Apostle whilst hee informeth the Romans of the way and meanes to attaine saluation hee teacheth them that the same doth wholly consist in nothing else but the Gospell onely And the Gospell is the free exhibiting or gratious vouchsafing of Gods fauour viz. The mercie and loue of God for Christs sake which the Apostle sometimes calleth the Righteousnesse of God sometimes the power of GOD vnto saluation And he saith that it is reuealed manifested and communicated to men by the meanes of faith as it is written Rom. 1.17 Abac. 2.4 The Iust shall liue by faith And lest any man aduancing himselfe in the fleshly conceiued worthines of his own perfections should boldly perswade himselfe that by some helpe or other either of naturall strength inclination or else of learning skill and profound knowledge or of ceremonious worshipping and customary deuotions hee might procure this Righteousnesse and saluation this is the very first thing which the Apostle setteth in the fore-front of his disputation handling the same as you may see from the 18. ver of the first chapter to the 28. ver of the 3. where hee maketh a distribution or diuision of all mankind into two sorts or companies The former wherof comprehendeth all the Gentils the latter conteineth the Jewes onely And first of all hee pulleth downe the arrogancie of the Gentils because howsoeuer that which may be knowne of GOD bee written in the natuturall Tables of their hearts yet they not regarding this diuine and naturall illumination did run headlong vpon all wickednesse and hatred of God lust couetousnes enuy spite cruelty strife c. And that they might fully reach vnto the highest outrage of rebellion and filthy behauiour Hee layeth to their charge that they are guilty of strange execrable vncleannesse hauing indeede most