Rom. 3.28 Therefore wee conclude that a man is Iustified by faith Whilst B. is inquiring and searching for the originall or beginning of this faith First of all he is reckoning vp the causes thereof but hee doth that very vntowardly for hee speaketh of the Efficient cause and of no more but that one He might haue dealt more exactly in all mens iudgements if hee had put downe all the rest of the causes But at once to rid the silly man of that trouble for as it seemeth he sticketh fast hereat we say that the matter of this faith is a sure full and vndoubted trust or confidence the forme is the fauour or grace of God the Father and of the Lord Jesus Christ The efficient cause is the finger of God Viz. the holy Ghost who alone imprinteth this confidence of Grace in the hearts of the elect The end subordinate is the saluation of the Saints but the maine and cheefest end is the glory of God and of our Lord Jesus Christ to whom with the Father and the holy spirit one God blessed for euer be all power praise honour throughout all times and ages Amen Now then wee vnderstand what faith is as also the causes and essentiall parts wherof it consisteth viz Confidence or trust and grace or fauour Therefore let vs thus passe ouer these things yet so as although wee haue dispatched them aforehand neuerthelesse wee will that they remaine still in minde for our help in those matters that follow after that wee may haue an eie as it were backe againe vnto them as occasion shall require One thing onely is yet behinde yet the greatest of al euen that wherin the summe of the whole controuersie is placed Namely that wee discusse this point How this so precious faith is wrought and ingrafted in men and by what degrees wee must attaine vnto it In the setting foorth whereof if our Diuines had walked so vprightly as they ought to haue done in so waightie a cause peraduenture wee might haue had this powerfull faith vpon earth the true nature whereof being now as it were vtterly lost wee doe retaine nothing of it but the bare shadow onely First let vs see what B. holdeth concerning this point and then wee will establish the truth it selfe Whilest B. goeth about to proue vnto vs the petigree as it were of Faith or whence or how it commeth he teacheth that the whole substance or nature thereof ariseth and issueth from three effects or workes of the holy Ghost the first of which hee saith is knowledge the second as it were an increase of the former he calleth assent and the third beeing the end and perfection of al the rest is trust or cōfidence Now in asmuch as hee saith these are three effects or works of the holy Ghost that doth hee well enough But in this that hee teacheth them to be essentiall parts of faith therein hee is much amisse But let vs discusse these things seuerally and in order This first worke therefore of the holy Ghost B. with moe doth call it the gift of illumination or the faith of knowledge And hee teacheth that the same is incident to vncleane spirits and wicked men into whom the Faith of Abraham can no way come For which cause I do the more exceedingly wonder at the man that when as hee perceiued these differing natures of Faith and knew them to bee as sundry specials of one and the same generall and so diuers gifts of one and the same spirit yet for all that hee maketh one an essentiall part of another for indeed howsoeuer this faith of knowledge doth necessarily goe before the faith of Abraham yet doth it not thereupon follow that it is an essentiall part thereof for many things may bee of such necessitie that some worke cannot bee dispatched vnlesse they be had before yet were it a very improper speech to say that they be of the essence or parts substantiall whereof such worke is made and consisteth it is most necessarie that a man should be born before hee can be an Arithmetitian is birth therefore a part of Arithmetick It is necessarie for him that will deale iustly first of all to consider the case prudently is prudence therefore a part of Iustice But euen like stuffe to this is that also which presently hee inferreth in tearmes forsooth iumping trimly with Aristotles Philosophie Viz. that the end of this good being once knowne is to desire it to follow after it and to apprehend or lay hold vpon it viz. that we may speake according to sobriety The end of this faith of knowledge is to enioy GOD and his righteousnesse euen the grace of Iesus Christ which to affirme vvithout setting downe any due and reasonable difference is an impious falshood for God vouchsafeth not this faith of knowledge to Satan and to reprobates to this end that he may bring them vnto his Christ viz. to righteousnesse of life But euen as the bountifulnesse of God doth grant the benefit that commeth from earth and heauen together with the fruit of that benefit which is growth and increase as well to the Tares as to the Wheat equally and indifferently yet not to this end that the Tares should be made wheat In like manner God very often granteth the benefit of the word and the fruit of that benefit which is to beleeue the truth euen to those that perish yet not to this end that hee may sanctifie them but that insomuch as they would not obey the knowne truth which they plainely vnderstoode he may take vengeance vpon them in greater rigour of his Iustice and seueritie for he that knoweth and doth not shal be beaten with more stripes and to whom more is committed of him more shal be required The second effect or worke of the holy Ghost B. sometimes calleth assent sometimes a certaine putting forward of the will or a kinde of loue and good liking of this happinesse which is offered But what strange boldnesse is this ô B. that thou in things appertaining to God shouldest thus platonize or rather play and deceiue the people of God for the scripture speaketh farre otherwise and ealleth this 2. worke of the holie ghost which is the beginning of our regeneration by the name of Repentance euen the thing whereby wee are prepared to receiue the sanctification of faith For not one beleeue mee either of the Prophets or Apostles hath at any time called it assent or a forward inclination of the will or a loue of the cheefest good beeing offered vnto vs neither doe I thinke indeede that any other durst euer so call it besides thy selfe I let passe this that thou so wantonly hast deuised a twofold loue one called the former which forsooth is before faith and another tearmed the latter which followeth after faith which all of vs with one consent doe say is the effect of faith and called Loue or Charitie But what shall wee say that former loue of thine
sorrows and vpon the heart of this wofull and trembling penitent that confidence of grace which wee enquire after is imprinted by the same Spirit whereby he assuredly beleeueth that all his sinnes which oppressed him so are now forgiuen vnto him and that God whose goodnesse and fauour hee once so greatly longed after now beareth good wil and hath a loue vnto him not onely for the present but for euer And this is that third effect or worke of the holy ghost viz. the sanctification of faith which finisheth or maketh vp our regeneration which B. himselfe also calleth the third effect of the Spirit and which he so much endeauoureth to commend vnto his hearers miserablie begging it as it were from other mens coffers This is Gods stedfast and immutable order whereof hee will neither repent nor change it for euer Hereof giueth he assurance vnto all by his owne testimonie who alone is asmuch as all other being a faithfull witnesse and Lord ouer all who preaching his own kingdome to men in expresse words speaketh after this manner Mar. 1.15 Mar. 6. Repent and beleeue the gospel Likewise the Apostle being sent forth to preach going forth they admonish all men euery where to repent Repentance is it indeede which in the first place they euer proclaimed for hereby as by a ladder wee must ascend to Christ The same Apostle when the Iewes asked Acts 2.37.38 Men and brethren what shall wee doe Peter answered Repent and bee baptised in the name of Iesus Christ for the remission of sins And good reason because the Baptisme of the holy ghost for the remission of sinnes can bee vouchsafed to none but such as repent The same Peter exhorteth those which murdered the Lord of life to repent and bee conuerted Acts 3.19 that your iniquities saith hee maybe done away And very rightly for no mans sinne can bee taken away vnlesse hee repent and bee conuerted Isay thus prophecieth concerning the Sauiour of Israel Isai 61.1 The spirit of the Lord is vpō me that I should preach the gospel viz. The ioy full and happie embassage of the free grace fauour of God for Christs sake to bee vouchsafed But vpon whom To the captiues the poore the broken viz. The penitent for the kingdome of heauen pertaineth to none but the humble the poore the lowly little ones viz. The penitent Stayest thou stil whilest I ouersway thee with the authoritie of the scriptures art thou not rather amazed that these things should either bee vnknowne or denied of such a one as thou art To goe a little further I will demand this one thing of thee wherfore I pray thee did the Lord giue such an honorable testimonie of his seruant Iohn assuring Namely Luke 7. that hee was a Prophet yea and more then a Prophet and that amongst all the sonnes of women there was not his greater Beware thou answere not with Babylon either because hee was neuer maried or for his austere and hard kinde of liuing lest thou make the vvhole cope of heauen laugh at thy folly Why stickest thou at it man I will rid thee of this trouble it was indeede for the dignitie and necessity of his ministery and the ministerie of Iohn was the baptisme of Repentance wherewith except a man bee first washed hee can by no meanes put on Christ for which cause the Prophet calleth Iohn Mal. 3.1 Jsai 40.3 The forerunner appointed to prepare the ways of the Lord for in very truth euen as a field is not fit for seede vnlesse it be tilled so the hearts of sinners are neuer made ready prepared to receiue the promise of faith but by Repentance as it were by diuine and heaueniy tillage And that thou maist neuer make more doubt but know past question that this is both the ordinance of God and also euerlasting heare what the Baptiser himself speaketh I saith hee baptise you with water With the water namely Luke 3.16 of regeneration viz. with Repentance But hee that commeth after shal baptise you with the Spirit and with fire viz. shall sanctifie you vvith faith Therefore Faith meeteth or taketh a place with Repentance that hath bin before it for by these two only is made of a sinner a new creature John 3.5 as it is written Except a man be borne againe of water and the Spirit hee cannot enter into the kingdome of God Yea but I saiest thou do not so vnderstand these things And saiest thou so indeede Thou so great a man Dector of the chaire that as it were lettest out to farme thy learning in the Scriptures teaching from an higher place heauenly matters and yet vnderstandest not earthly and such as are farre beneath the chaire for so our Sauiour calleth these principles and rudiments as it were or first beginnings of christianitie But let vs dispatch that vvhich remaineth and consider what this true repentance towards GOD is indeed Concerning the name therof in another place may bee spoken Now wee will insist vpon the thing it selfe Wee say therefore that repentance is an effectuall operation of the holy Ghost whereby a man returneth from his owne waies and conuerteth himselfe vnto GOD. Now to returne from his owne waies is to bewaile his sinnes and the transgressions of his life in which as in wandring pathes hee hath gone astray Wherefore his returning comprehendeth the mollifying of his heart or contrition and to bee conuerted vnto God is to confesse our sinnes vnto God and most earnestly to seeke peace and reconciliation with him Therefore conuersion vnto God conteineth in it confession detesting and praying against the offence and a certaine incredible desire or longing after Peace Requirest thou further proofe B. of this repentance looke then vpon that prodigall and forlorne sonne of a very exceeding good Father in whose example our Sauiour teacheth both thee and mee and all sinners what to doe Hearken therefore what the Lord saith concerning him Luke 15.17 But when saith he hee came to himselfe viz. When be was returned from his owne waies which was by bethinking himselfe more seriouslie how rashly and vnaduisedly he had dealt in sinning against God his most bountifull and kinde father then was hee in an vtter dislike of himselfe and with a broken heart he sorrowed amaine continually Thus hast thou his contrition Now listen after what manner hee conuerteth himselfe vnto God I will returne Luke 15.18 saith he vnto my Father There thou hast his conuersion Now hearken further what confession hee maketh vnto his Father And I will say vnto him Father I haue finned against heauen and before thee and am no more worthy to be called thine In this thou hast the guilty confessing his fault with detestation of it and strong requests against it knocking his wofull brest in rufull manner with his guilty hand Last of all hearken vnto his incredible desire of Peace and reconciliation Make me as one of thy hired seruants as if
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
is B. confidently affirmeth that it is the very soule or life of faith the truest difference of it that can be giuen Because saith he none can trust in the promise of God but such a one as earnestly longeth after God viz. by B. exposition loueth God Wherin he shamefully faileth both in mistaking the word and the matter it selfe Hee is deceiued in the word because hee calleth this earnest longing or desire by the name of loue hee erreth in the matter because hee saith it is a part of faith for although wee grant that this feruent desire and wonderfull seeking after God must needs goe before faith yet wee auouch that it is no part of faith but of repentance as hereafter shal be declared And furthermore to call this desire by the name of loue proueth him to bee a most erroneous fellow For to speake properly in things diuine there is great difference betwixt desire and loue for wee desire such things as wee haue not but exceedingly faine would haue Againe we are said in matters diuine to loue those things which wee haue already and which wee seeke to enioy for euer which points though some others might misse yet to thee so great a doctor this should not haue bin vnknown Namely that none can loue God vnlesse hee bee first sanctified by faith and by that very meanes doe indeede possesse God whom hee loueth for vntill thou art perswaded in thine owne heart that all thy sinnes are remitted and that thou art eternally beloued of God thou canst not possibly loue God againe as it is written Therefore wee loue God because hee loued vs first 1. Joh. 4.19 Now it followeth that we speake of this third effect or worke of the holy Ghost which B. calleth trust or confidence Where that none may mistake him he vnderstandeth the confidence of Grace wherein J cannot but bewaile the wofull blindnesse of this Nicodemus because hee hath placed and set the last and highest stone of our regeneration before euer hee once laid the foundation of repentance especially seeing that it is most vnpossible for any one to obtaine this confidence of Grace except hee first repent himselfe of his former life seriously and from the bottome of his heart for euen as the faith of knowledge namely to beleeue without all doubt that God is and that hee is a rewarder of all them that doe seeke him in Christ Iesus and contrarily one that taketh vengeance on all those which turne away from him for all their sinnes and wicked deeds that euer they committed euen as I say this faith must of necessitie goe before true repentance towards God So our repentance viz. that wee conuerting from our own waies vnto God should returne into the right way must needs goe before the faith of Iesus Christ Therefore this is the difference betwixt the Gospell of God and the Gospell of B. The beginning of the Gospell of God is Repentance as it is written The beginning of the Gospell of Iesus Christ prepare ye the way of the Lord viz performe Repentance on the contrarie B. bestoweth faith vpon his elect neuer so much as once naming Repentance I can easily imagine why it is namely because according to fleshly wisedome he perhaps supposeth that repentance is a companion of none but fooles Therefore hee hath vtterly reiected it as not well beseeming the dignitie or credit of one that is wise O vile and vngratious fellow surely I can scarse hold in my selfe yet I will refraine Oh wretched man J say how darest thou so seditiouslie disturb that most holy order which the wisedome of God hath established First therefore I will enforme this erroneous doctor that true repentance towards God must of necessitie goe before the faith of Iesus Christ Then what this true repentance towards GOD is shall likewise in order be declared But to the end that these things more clearely may bee vnderstoode it behooueth vs not onely to call to minde those things which haue bin abouesaid but to make somewhat a further repetition of the whole matter The first benefit therefore which God vouchsafeth I speake onely of those blessings which pertaine to saluation is the seede and ministery of the Word vnto this outward benefit and ministerie of the Word there is sometimes added a certaine inward vertue and efficacie of the holy ghost who as he leaueth some in vnbeliefe so he inclineth others and causeth them to cleaue fast vnto the truth with the whole assent of their minds and to beleeue it And this kind of faith because it is a solitarie or barren exercise of the vnderstanding only wee call the faith of knowledge and such like faithfull because they professe the faith of Christ we call by a common and generall name Christians Now after this the holy ghost causing his wheele as it were to run about the second time goeth to his worke againe and of those vvhich are beleeuers some hee reformeth and maketh new creatures others he reserueth to their more iust condemnation because the truth which they knew they obeied not But betwixt these generall Christians and those which bee regenerated there is no lesse difference then betwixt the Altar and the Temple the Sanctuarie and the Porch betwixt him the foreskin of whose heart is circumcised and him whose house onely is cleane swept and garnished viz. as betwixt those that are bid to the supper of the lambs marriage and those which are without Dogs Witches Couetous Murderers whoremongers and such as take pleasure in lies But in the reforming of these or making them new creatures the holy Ghost obserueth this order First hee mollifieth or softneth them and causeth them to bewaile their sinnes and by earnest praier to make sure for pardon and with restlesse and vnspeakeable desire to seek the fauour of that GOD whom without all reason they haue offended And this is that second effect or worke of the holy Ghost which is the beginning of our regeneration which B. himselfe calleth the second effect of the spirit but hee is so far from teaching the same perfectly that hee doth not so much as name it rightly for hee calleth it a certain motion or action of the will vnfitly and philosophically The scripture contrarily calleth it repentance which is not onely a certaine motion of the will but a full change altogether of the whole man vvhen that which before was pleasant and delightfull to the sinner is now become nothing but greefe and sorrow of heart vnto him when that which before hee chiefely sought after now hee most of all abhoireth and whereas formerly he reioiced in his falling from God now he incredibly seeketh intreateth thirsteth longeth euen as the Hart panteth after the riuers of water desiring to haue his tedious thirst satisfied To this man now like a woman vvith child labouring of sorrow the holy Ghost doth the third time reach forth his hand and administreth vnto him comforts according to the multitude of his