Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	bear_v	good_a	tree_n	8,220	5	10.2554	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A02919	The faith of the church militant moste effectualie described in this exposition of the 84. Psalme, by that reuerend pastor, and publike professor of Gods word, in the famous vniuersitie of Hassine in Denmarke, Nicholas Hemmingius. A treatise written as to the instruction of the ignorant in the groundes of religion, so to the confutation of the Iewes, the Turkes, atheists, Papists, heretiks, and al other aduersaries of the trueth whatsoeuer. Translated out of Latine into English, &c. by Thomas Rogers.	Hemmingsen, Niels, 1513-1600.; Rogers, Thomas, d. 1616.	1581 (1581)	STC 13059; ESTC S118432	286,633	582

thing commaunded is done as it should be according to the mind of the commaunder The hypocritical Pharisee giueth almes and the iustified Publican giueth almes in like sorte His that is the Pharisies almes the Papists define to be a good worke whereas before God it is abhominable but we pronounce the Publicane his almes a good worke not onely because it is commanded but specialy because through faith wherby the Publicane was iustified it was done to the glorie of God And therefore it hath the forme of a good worke when the worke commanded of God by a person iustified through faith is done principaly for God his glorie And a worke so done whether it be an inward or an outward work is the spiritual seruice of God Moreouer wheras certain ciuil works done euen of such as are not iustified by faith are profitable and do good to manie and therfore thought good works I grant they are so caled and be such too but in vse not in seruice For whatsoeuer an impure person doth it is vnpure abominable before God And though God sometime doe recompence such workes with rewardes he doth it for the vse sake not because they are the seruice that pleaseth him or be good of themselues The fourth thing wherin we dissent from the Papists in the doctrine of good workes is y e diuersitie of ends For they do appoint other endes of good works than we do which folow the direction of God his worde For they say good works are to be done y t we may deserue fauor be iustified through our works before God But how false absurd this Pharisaical opinion is we haue already in the first order of testimonies declared That no works do merit fauor iustificatiō it is hereby manifest because an euil tree cānot bring forth good fruite Therfore what can a mā not renued seeing he is wicked vnpure without vnderstanding vnprofitable merit by vnpure works Again if a man be iustified by works before God it must needes of necessitie be either because he fulfilleth y e whol law according to y e rule of God his iustice or in respect of particular obseruing som certaine commandement But each is false For as aboue we haue proued no mortal man can fulfil the whole law of God neither before conuersion nor after Secondly it is manifest that none is iustified by a particular fact both because it is not the fulfilling of the law which is required vnto y e righteousnes of the law also for that he which faileth in one commandement as Iames doth say is guiltie of al. Then seeing no man may be iustified neither by the whole law nor by a part of the same in vane doe the Papists contend that the ende of the lawe is that men by their owne workes should be iustified in the sight of God But we do teach that good workes be therfore to be don that being iustified by faith we may giue due obedience to God as children to a most louing father that we may be founde liuely branches and bearing frute in the true vine which is Iesus Christ that men seeing our good workes may glorifie God and be prouoked vnto wel doing by our example that through good works we may be directed vnto y e hauen of blessednes that by good workes as by an vndoubted marke of Gods children we may shew our selues enimies to Satan whō in baptisme we renounced y t we may encrease y e ioy of the angels in heauen which are much delited with the repentance of men aud with holines of life and that by workes we may be knowne and declared to be truly righteous that is that we be not deceaued with a vaine shew of faith as it happeneth vnto hypocrits as Iames in his seconde chapter declareth for whom to be iustified is to be declared and acknowledged righteous before the world Abraham beleeued aud is was imputed vnto him for righteousnes Bu when at the commaundement of God he was readie to kil his onely sonne by his willingnes to obey he declared how he was righteous not onely to others but also to himselfe For liuely faith hath this propertie that it preferreth obedience toward God before al worldly things be they neuer so deere as appeareth in Abraham So that he which is so affected that he desireth nothing so much as to obey God and to preferre obedience to him-ward before al things els he hath a most certaine token of a liuely faith and of the spirit of Christ wherby he is moued dwelling with in him For so many as are led by the spirit of God saith Paule they are the sonnes of God to wit through faith a true note wherof is that motion of the spirite wherby we are moued to yeelde obedience to God with al readines although we continualy do feele a combat of the flesh with the spirit which fight vndoubtedly in this life shal neuer cease The summe of this difference tendeth to this point The papists do make workes to deserue and to procure saluation we with Paul number them among the effectes of faith and fruits of the righteousnes of faith The Papists doe place the perfection of righteousnes in works we define them to be an obedience begon pleasing God because of the persō that is righteous which obedience can no more be separated from free iustification than the natural propertie from the subiect it hath as heate from fire as aboue hath been showen CHAP. 6. 1 The fourth order of testimonies 2. The rewardes promised vnto good workes THe fourth order as we proposed is touching the rewarde of good workes according to the promises of god which the godly without iustification do lawfully behold and through faith expect the things promised as Moses is written by faith to haue had respect vnto the recompence of the reward Moreouer the rewarde is promised to good works somtime simply to euery man sometime specialy to this or that man for a particular worke which is obediēce in some certain thing And that rightly without error we may iudge of such cōmon and special promises this principle is to be kept in minde namely that al promises without Christ be to none effecte For if as Paul saith al the promises of God are in Christ yea and Amen that is firme and ratified it foloweth that no promises without Christ can take effect be firme Whereof this also is gathered that none obedience without Christ doth merit reward Now this foundation being cast let vs entreate of the promises of rewarde according vnto the difference which we haue proposed Therefore when reward is promised simply or in general to euery man for good workes as when both in the Psalmes and also in Paul it is said He wil reward euery one according to his workes the promise must be applied by a distinction For such a promise hath a double respect Because it is to be referred

had vnto the prerogatiue of the fleshe so euerie one which beleeueth the promise is counted for the seede as Paul in the 9. 10. and 11. chapters vnto the Romanes doeth at large and euidentlie prooue For in these three chapters the Apostle handleth the same argument which we doe in this place And therefore I send-backe the hearers vnto Paul who by strong argumentes refuteth the erronious definition of Israel and confirmeth the true which in times passed was shadowed in the olde Testament Whereof the Apostle concludeth howe there is none ods howe there is no difference betweene the Iewe and the Grecian For he that is Lord ouer al is right vnto al that cal-vpon him For whosoeuer shal cal-vpon the name of the Lorde shal be saued Therefore without any respect had either vnto nations or persons the Lorde without acceptation of persons is liberal vnto al. For he is the God not of the Iewes onelie but also of the Gentiles who as he reiecteth al disobedient ones so of his meere mercie he receiueth such as flie vnto him according to the vnchangeable rule of his eternal decree As touching the vocation of the Gentiles into the place of the disobedient Iewes the Prophet Hosea in his 2. chapter did fore-tel I wil saie to them which were not my people Thou art my people and her beloued which was not beloued And it shalbe in the place where it was saide vnto them Ye are not my people that there they shal be called The children of the liuing God And touching that which the Iewes obiect of the ignominie of y e crosse wherby they are offended it is by the testimonies of the Prophets sufficientlie confuted aboue where we entreated of the passion victorie resurrection and ascension of our Sauiour into heauen Nowe the cause whie the incredulous Iewes doe detract from the authoritie of the Euangelistes and saie that they write contraries springeth out of that verie puddle of impietie whēce their other toies do arise For in the ground and summe of matter they differ at no time but the difference appeareth in circumstances onelie But the more plainlie to answere vnto y e obiection of the Iewes I wil adioine to this place y e words of Ludouicus Viues which are these But saith he doe these foure to wit Euangelistes differ at anie time among themselues To this question Iohn Chrysostome aunswereth on this wise Smal disagreeing in the Gospels sometime doe offer argument of the trueth least otherwise they might seeme to haue written of composition if in al respectes they shoulde agree Iohn the Apostle was at Ephesus at that same time when Paul was yet neither maketh mention of other in their Epistles neither did they meete much and talke-together seeing they were sufficientlie enough taught instructed and armed as it were of the spirite of God that they might not be thought after they had communicated-together one after an others counsel to haue preached Christ but according to the doctrine of Christ himselfe and reuelation from heauen so that in the principles summe they disagree no whit as that Christe is the sonne of God borne of the virgin Marie and that he worked miracles taught to contemne this worlde to beleeue to loue both God and man that he called all men vnto euerlasting happinesse and suffered died rose againe ascended into heauen sitteth at the right hande of his father and shal come to iudge the quicke and the deade These thinges with one voice and with one minde they doe constantlie reporte and teach Albeit in circumstances which the Grecians cal Perestaseis the which alter not the substance of matter they differ sometime One sheweth à thing brieflie another more at large One telleth howe two were healed another howe three One at the comming out at the gate another at the going in Which thing falleth-out manie-times because the miracles of Christ were so manie that those thinges which in deed were diuerse we think are the same by reason of some resemblance which they haue together and so it falleth-out in the wordes and sentences of doctrine Christe vttered the same things in diuerse places diuerslie One telleth what he saide on this wise others what he said in that place after another forme to speake plainelie they gather peeces of the sermons and wordes of Christ which maie make for our instruction and welfare CHAP. 6. Howe and wherein the Iewes doe blame our Lord and Sauiour Christ with à cleering him from the same HEre foloweth howe the Iewes inspired of the diuel the father of all vntrueth doe most impudentlie and cursedlie blame our most holie and innocent Christ that which they laie against him is this First as theie saie because he made himselfe the sonne of God equal to the Father Secondlie for that he adhorted men to the worshipping of another God Thirdlie for abrogating the law of Moses Fourthlie because he spake against the traditions of the fathers Fiftlie for violating the Sabbaoth Sixtlie for saieng he could destroie the Temple of God and builde it in three daies Laste of all because he cast-out diuels thorough Beelzebub the cheefe of the diuels See what enuie loe what a minde peruerted can doe when men are drowned in the gulfe of malice Who seeth not that these miserable wretches which dread not to contende against God himselfe are to be pitied rather than confuted yet brieflie let vs answere to euerie particular crime Touching the first we maie confesse that he acknowledged himselfe to be the sonne of God equal to the Father But what wise men will saie it is à lie to confesse the truth For if this be à fault then shal à lie be à commendable thing which no man will grant that maketh account of the lawe of nature Doe not the Prophets in manie places of the scripture ascribe the name Iehouah to the Messiah saith not Isaiah in his sixtie chapter The Lord shal arise vpon thee and his glorie shal be seene vpon thee Hetherto belongeth the saieng of the prophet Ieremiah wherin he is called the Lord our righteousnes And the Lord him-selfe out of the 110. Psalme declareth howe the Messiah should be nor onelie à man but also à God when he saide The Lord saide vnto my Lord sit thou at my right hand But the errour of the Iewes doth here-of arise because theie marked not howe the office of the Messiah was to pacifie the wrath of God to beare the punishment of the sinnes of all mankinde to be present in al places to beholde the heart to heare the groanes of such as cal-vpon him which thinges doubtlesse are not the workes of anie pure creature or finite nature But of this matter we haue spoken more at large in another place The second concerning the worshipping of another God as it is à newe inuention of the Iewes so it is moste false For both by word and

bestowe life and saluation vppon none vnlesse by the sentence of the lawe hee be pronounced righteous and also without respect of persons to adiudge so manie to the cursse and wrath of God and to eternall paines which haue not yeelded pure perfect and cōtinual obedience to the lawe This right of the law is conteined in the promises threats added to the lawe of God And the summe thereof tendeth vnto these two sayinges of Moses Curssed be he that confirmeth not all the wordes of this lawe to doe them And The man which doth them shal liue in them that is as God condemneth the transgressor of the lawe so hee doeth iustifie the fulfiller of the same For as to bee condemned is by God through the accusement of Moses or the law the verie conscience of man bearing witnesse againste him named to be guiltie for transgressing the lawe to bee pronounced vniust and to bee adiudged to eternal death as accursed of God So to be iustified is by God through the quitance of Moses or the Lawe the verie conscience of man excusing him to bee named not guiltie for fulfilling the lawe to bee pronounced righteous to be adiudged to eternall life as blessed of GOD and that in respecte of the couenant betweene GOD and man This being set downe I will propose à demonstration whereby it shall appeare that no mortall man since the fal of our first parentes can legalie be iustified before the tribunal seat of God Iesus Christ onely excepted who is both God and man pure from all sinne absolutelie righteous according to the law And the demonstration is this Whosoeuer doeth perfectlie fulfill the lawe of God is righteous by the lawe and heire of eternall life by the promise of God And contrariwise hee that doeth not fulfill the lawe is accurssed and subiect to the wrath of God and to eternall paines according to the sentence of the lawe But no man since the fall of our first parentes Christ onelie excepted was euer found that coulde fulfill the lawe of God Therefore no man is righteous by the sentence of the lawe and heire of eternal life by the couenant of God but Christ alone who beeing free from contagion of sinne did perfectlie fulfill the lawe but all other besides him are by nature subiect to the cursse to the wrath of GOD and to eternall tormentes The maior is proued from the extreme right of the lawe that is from the promises and threateninges of God his lawe And this no man will denie as apparent by the worde of God but the minor is in controuersie For both the Pelagians and the Papistes doe reiecte the minor as vntrue but theie builde not both vpon the same foundation Pelagius because hee tooke-awaie originall sinne and taught how sin was sent-ouer to the posteritie of Adā not by propagation but by immitation onely ascribed to the power of man y t theie could by their natural strength of them selues fulfil the lawe of God and by the merites of good workes attaine euerlasting life And forsomuch as erroneouslie hee supposed that Christ was à meere man and yet for all that yeelded perfect obedience to the lawe hee concluded that other men likewise if they woulde might obserue the lawe and thereby be iustified and saued But howe weake yea howe false the foundation of Pelagius is the scripture in manie places doeth euidentlie declare For in that hee saith howe sinne is sent-ouer to the posteritie of Adam by imitation onelie it is most vntrue as Paule in his first Chapter vnto the Romanes doth most cleerelie teach where he handleth this verie argument namelie that wee are guiltie not by imitation but by propagation As by one man saith hee sinne entered into the worlde and death by sinne and so death went ouer all men forsomuch as all men haue sinned Againe Death raigned from Adam to Moses euen ouer them also that sinned not after the like maner of the transgression of Adam Are not these wordes quite contrarie to the saying of Pelagius which imagineth that sinne is sent-ouer by imitation onely Againe By the offence of one manie are dead that is all which were borne of Adam according to the common lawe of birth Againe through one which sinned death and condemnation came thorough one offence vnto condemnation Againe By the offence of one death raigned through one And again by the offence of one the fault came on al mē to condemnation by one mans disobedience manie were made sinners What can be spoken more plainelie Dauid also hee saith Behold I was borne in iniquitie and in sinne hath my mother conceaued mee Here Dauid speaketh not of à certaine sin of his parents as though the worke of marriage were à sinne which is wel knowē to be the holie and lawfull ordinance of God but of the contagion whereby we al y e sort of vs are both conceaued and brought into the world polluted because of the offence of our first parentes in whome the whole nature of man is corrupted and guiltie Therefore vnto the Ephesians Paul saith Wee were by nature the children of wrath so wel as others The foundation therefore of Pelagius being taken awaie the building wherevpon he had builded doth of it selfe come vnto the groūd So that when Pelagius doth argue thus We are borne without original sinne and onelie by imitating sinful Adam we are made guiltie therfore by the power of nature we can fulfil the lawe the Antecedent is constantlie to be denied as that which is contrarie both to the course of the whole scripture to the iudgement of al good writers And whereas the saide Pelagius doth affirme that Christ was onelie man not God too and yet notwithstanding yeelded ful obedience to the lawe and therefore others also maie fulfil the same it is à friuolous argument and ouerthrowne by the consent of the whole Scripture For the whole Scripture doth commend Christ God and man to vs saith he is the onelie sauiour testifieth that he is the beholder of heartes and acknowledgeth him to be present in all places Now y e Papists which also denie the minor of our argument builde vpon another foundation to wit vpon à false definition of God his lawe For with the Pharisees theie thinke that the lawe doth onelie restraine the hande as theie saie and requireth onelie outward ciuil workes which when men doe theie saie how theie are iust before God and doe merit by their obedience eternal life original sinne being abolished through the death of Christ. And therefore theie define the iustification of the vngodlie to be à remissiō of sinnes and à perfection of good works But how vane and friuolous this toieng of the Papistes is first the Law it selfe which brideleth concupiscence doth shewe Secondlie Paul compareth the Lawe of nature of men together as things cleane contrarie We know saith he that the law is

spiritual but I am carnal soulde vnder sinne By which saieng he doth signifie that the carnal man as carnall can not yeelde spirituall obedience to the Lawe He calleth him carnal which in another place he calleth à natural man who hath not the spirite as Iude doth interpret the same that is which is not borne anewe by the holie Ghost Thirdlie the Law it selfe requireth à perfect pure and constant loue both of GOD and our neighbour which loue vndoubtedlie is not an external and outward worke but an inwarde and spiritual exacting the puritie of affections which are not to be founde in men that are not regenerated Last of al the interpretation of Christ which he himselfe opposeth against the Pharisees doth sufficientlie confute this dreame of the Papistes Moreouer hauing thus laide open the errors of Pelagius and of the Papistes I wil gather foure demonstrations out of Paul wherewith I wil confirme the minor of our demonstration which is that no mortal man can yeelde no perfect obedience to the lawe of God The first is taken from the common corruption of mans nature For al men from their birth are vncleane and guiltie nowe seeing from an vnpure and stinking fountaine there cannot chuse but issue foule and filthie water it cannot be that an vncleane man can yeelde pure and cleane obedience For so saith Salomon Surelie there is no man iust in the earth that doth good and sinneth not And Iob Who can bring à cleane thing out of filthinesse there is not one For al the sorte of vs do proceede from à sinneful masse For the effecte cannot be better than the cause So that this argumēt is strong Theie which are vncleane cannot yeelde pure obedience Al men by nature are vncleane Christ alone excepted who was exempted from the cōmon law of such as are borne Therfore none can yeelde pure obedience to the lawe of God The second is taken from the general experience or punishment of guiltines in al mē Whosoeuer be subiect to death which is the punishment for violating Gods law theie are breakers of God his Lawe otherwise God should be an vniust iudge for punishing the innocent but now Paul confesseth that the iudgement of God is according to trueth But al men are subiect to death as the to punishmēt for violating Gods lawe which thing the miserable experience of al men from time to time doth testifie Therefore al men are breakers of God his lawe How then can theie be righteous by the lawe The thirde is taken from the testimonies of Scripture which are the verie voice of God both in the Psalmes in Moses the Prophets Euangelistes and writinges of the Apostles In Moses it is written The Lorde sawe that the wickednesse of man was greate in the earth and al the imaginations of the thoughtes of his heart were onelie euil continualie Beholde the fountaine of man his righteousnes Iob saith I know verilie that it is so for howe should man compared vnto God be iustified If he woulde dispute with him he could not answeare him one thing of à thousand The same Iob saith againe If I would iustifie my selfe mine owne mouth shal condemne me And in à certaine Psalme Theie haue corrupted and done an abhominable worke there is none that doth good The Lorde looked downe from heauen vpon the children of men to see if there were anie that woulde vnderstand and seeke God Al are gone out of the waie theie are al corrupt there is none that doth good no not one Againe Who can vnderstand his faultes And againe If thou ô Lorde straitlie markest iniquities ô Lord who shal stand Therfore Dauid praieth on this wise Enter not into iudgement with thie seruant for in thie iudgement shal none that liueth be iustified Salomon also Pro. 20. hath these wordes Who can sate I haue made mine heart cleane I am cleane frō my sin And y e Prophet Isai We haue al bin as an vncleane thing al our righteousnes is as filthie cloutes we al do fade like à leafe our iniquities like the winde haue taken vs awaie The preaching of repentance in the Gospel is à witnesse of the guilt of al mankind And the Lord saith That which is borne of the flesh is flesh From y e Epistles of y e Apostles I wil alleage onlie on testimonie out of Paul who vnto the Romanes writeth after this wise We haue alredie proued saith he that al both Iewes and Gentiles are vnder sinne As it is written there is none righteous no not one There is none that vnderstandeth there is none that seeketh God Theie haue al gone out of the waie theie haue beene made altogether vnprofitable there is none that doth good no not one Their throte is an open sepulchre theie haue vsed their tongues to deceite the poison of aspes is vnder their lippes Whose mouth is ful of cursing and bitternes their feete are swifte to shed bloud Destruction and calamitie are in their waies and the waie of peace theie haue not knowne The feare of God is not before their eies Of these such like testimonies our proposition is proued which is that no man perfectlie can fulfil the lawe of God The fourth is taken from the necessitie and ende of the mediator giuen betwene God and men For if man by his natural strength could haue fulfilled the lawe of God he had not needed à mediator For he had beene righteous by the workes of the lawe and had by the couenant of GOD obteined eternal life For it is the couenant of God If à man doe my commaundementes he shal liue in them But nowe seeing man hath neede of à mediator and reconciler doubtlesse he breaketh the lawe and is guiltie vnrighteous and accursed Therefore the scripture which conteineth either the promise or the exhibition of y e Messiah doth accuse mankinde of sinne and sendeth vnto the mediator pacifier and intercessor Hence Paul fetcheth an argumēt in his second chapter vnto the Galathians when he saith If righteousnesse be by the Lawe then Christ died without à cause that is the Sonne of God in mans nature in vaine did humble himselfe euen vnto the death of the crosse if man by the lawe maie be iustified whereas the Sonne of God tooke the nature of man vpon him that he might abolishe sinne bring euerlasting righteousnesse and therein cause vs to be adopted into the sonnes of God Let the Papistes take the lawe in this place for what part it pleaseth them yet the same conclusion must follow For whether righteousnesse be by the lawe moral or by the iudicial or by the ceremonial or by altogether the same absurditie doth follow namelie that Christ died without à cause If he died in vaine he was also borne in vaine al his benefitie are in vaine By these foure inuincible argumentes the iudgement of the Church which

thinketh together with the whole Scripture that no man can be iustified by the workes of the lawe forsomuch as man yeeldeth not pure perfect continual obedience therevnto is confirmed Nowe this being so to wit that no man can obserue perfectlie the comaundementes of God nor by the works of the lawe be iustified before God it maie be demaunded what maie be the vse of the law For we must of necessitie acknowledge that the lawe is not giuen-out in vaine Vnto this question we must make this answere Although by the workes of the lawe no man is iustified before God because no man is able to satisfie the same yet is there à diuers vse of the same which is to be considered according to the condition of the states of men I doe omitte the external and political vse which is to gouerne outward manners by discipline agreeing with the law because we now are in hande with that vse of the law which concerneth the conscience of man before the iudgemēt seate of God Therfore before iustificatiō regeneratiō this is the vse of the law in the cōscience of man namely to teach to accuse to condemne It teacheth both what is to be done and what is to be auoided of him that seketh life by the lawe It accuseth the transgressor it pronounceth him guiltie and condemneth and that to this ende that the sinner hauing confessed his wickednes and considered both the wrath of God and his owne miserie may sue for fauor which thing he is not able to attaine of the law by the strength of nature Whereby the law is to the wounded conscience an occasion of seeking Christ the Physition And hereof is the law called A Schoolemaster vnto Christ. Hitherto belongeth that of Paule to the Galathians The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to them that beleeue This selfe same thing doeth the Lord teach in a parable of the debter where a certaine king doth of his seruaunt whom he knew was not able to paie his debt demaunde ten thousand talents due to him by the lawe which thing he did to the ende that the seruant confessing his pouertie might flie to the mercie of his Lord therby to obtaine a general discharge of the whole debt By this parable the vse of God his law in the consciences of men before free forgiuenes of the whole debt and iustification is depainted For as this debtor payeth nothing of his debt but is freely forgiuē so the law in the act of iustificatiō is vtterlie idle as y t which is neither the cause nor a parte of our righteousnes as it is wrought of vs. But after that man is iustified the spiritual vse of y e law is to prescribe those things which belong vnto a spiritual man or a rule of spiritual seruing of God And so the promises of the law be fulfilled in the faithful through Christ. These things beeing thus learned it is no hard thing to refel the arguments of them who contēd that by the wotkes of the law men are iustified before God Therfore when out of Moses they do obiect He that doth the commandements shal liue in them Therfore by the workes of the law man is iustified It is to be answered that the argument is vntrue For by the law it must be considered what the law in al respects or the iustice of God doth require not what mā is able to do that we may flie vnto y e mercie of God confessing our weakenes especialie seeing it is apparent that no man is able perfectlie to obserue the law Yet more forceablie they do vrge and they obiect vnto vs the saying of our Lord If thou wilt enter into life keepe the commaundementes Hereof theie conclude à condition of keeping the commaundementes of God and that by keeping thē men are are iustified yea saued But what the Lord ment by those words the parable which euen now we mencioned doth teach For as y e King there exacteth of his debter ten thousand talents and frankelie forgaue the whole det to him which had nothing to paie but flied vnto the mercie of his creditor So the the Lorde vnto the proude hypocrite doth saie If thou wilt enter into life keepe the commaundements to the ende that the hypocrite discending into himselfe might confesse his filthinesse and pouertie and so craue pardon which had he done he had heard with the sinful woman Thee sinnes are forgiuen thee We must therfore acknowledg how the obseruation of God his cōmaundements is pronounced both by Moses Christ himselfe to be the right most readie waie vnto life but the faulte is in our selues whie by that waie though it be verie direct we enter not into life For the condition cannot be perfourmed of vs as aboue it hath beene showen So that by the commaundementes the effect is not concluded because the condition is not obserued which is If thou doe the Lawe but the defect of al men rather that acknowledging our imperfectiō we maie flie vnto the mercie of God And this is the doctrine of Paul concerning the vse of the lawe before conuersion By the lawe saith he commeth the knowledge of sinne Yet this knowledge is not to the ende that we shoulde die in our sinnes but that we shoulde seeke Christ as Paul saith in another place He hath shut-vp al in vnbeleefe that he might haue mercie on al. Againe The scripture hath concluded al vnder sinne that the promise by the faith of Iesus Christ should be giuen to thē that beleeue And therefore the obseruation of the lawe is required to iustification that we maie confesse howe that we haue neither in our selues nor of our selues no righteousnesse at al and that through faith we shoulde flie together vnto Christe Who is in the ende of the lawe for righteousnesse to euerie one that beleeueth whereof we are nowe to speake CHAP. 4. 1. The second order of testimonies 2. That works and faith together doe not iustifie 3. True iustification what 4. The things required in à iustified man 5. The causes of mans iustification THe second sorte of testimonies of the holie scripture cōcerning y e iustificatiō of mā before God is euangelical wherin y e most cōforequitie according to the promise of grace is proposed to the penitent sinners namelie that Christ came into the worlde to saue sinners as the Lord himselfe doth saie I am come to cal sinners vnto repentance that is vnto conuersion and that according to the promises made vnto the fathers and commended vnto the Church of God by wonderful miracles But before I declare the iudgement of the true Church touching this matter I wil refel the opinion of them who with the Pharisees compounde Christian righteousnesse both of workes and faith as it were of causes and partes least by their preiudice our