second iustice is that which was to follow the good workes of nature in that integritie might be called the iustice of works for after that man had liued godly and iustly according to Gods law in that integritie then he might be said to be iust againe and to be declared of God to be iust by his good workes well pleasing vnto God and so eternall life might be saide to be giuen vnto him as iustified by his works For Paul to the Rom. teacheth that there may be some imputation of righteousnesse by good works if so be that works be perfectlie good Hence come these manner of speeches Abraham was not iustified by his works by workes no flesh shall be iustified Thus far of the promise Rom. 4. 2 of the couenant of workes or of the things promised in the couenant of works Now to come vnto the condition the condition of y e couenant of works is the condition of good works of good works I say not which proceed from Christ or from his The condition of the couenant of works grace but frō nature only in the integrity thereof being informed with the knowledge of the law and perfectlie good as it was in the first creation proceeding I say from that ground of the couenant of workes Therefore works meere naturallie good onlie are required as the condition of the couenant of works So then by this condition doe you exclude hence faith in Christ I doe so And do ye except here from the condition of the couenant of works all the works of grace and regeneration I doe except these also But the couenant of works is often propounded in the Gospell to such as be in grace and in Christ Iesu for how often is the reward of eternall life promised to such as do well wherefore it may seeme that the works of regeneration appertaine also to the couenant of works for that such works be required of them which be vnder grace I answer the antecedent is false for if at any time we heare or reade in the Gospell of grace that good works be required of them which be in Christ and iustified by him to that end that they may obtaine eternall life we may not thinke that God speakes Note vnto them after the forme of the couenant of works for in the Gospel good works are required of them which be in Christ not such as proceede from their owne nature or such as they can yeelde of their owne strength but onely such as proceede from the grace of regeneration For we neuer finde in the new Testament that they which are in Christ be commanded to do the workes aforesaide of the couenant of works which bee naturallie good or that the couenant of works is set before thē that by it the works therof acted by the strēgth of nature they may receiue eternall life For thou shalt neuer finde it saide to them which are in Christ Do this of your own strēgth that so ye may liue which is the very sum of y e couenant of works As for that place Math. 19. 17. where Christ said to a certaine young man which called vpon him saying Maister what good shal I do that I may haue eternall life The Lord answered and saide If thou wilt enter into life keepe the commandements I graunt that heere hee vnderstandeth the couenant of works and that the Lord propoundeth to the young man the forme of the conenant of works But obserue that the Lord so answereth to one that sought his life and saluation by the law and which did before cleaue vnto the couenant of works and trusted to works as meritorious For so the couenāt of works and the rule of the law of works must be set before euery one which is without Christ seeking righteousnesse by the law and the works of the law to this end if it may be that by the sense of sin the feeling of his owne misery he may be prepared to embrace the couenant of grace in Christ For to returne vnto his words that young man saide to the Lorde What good shall I doe Therefore he sought saluation by workes and not by faith in Christ So then the Lord answered fitly to his question Doe this and thou shalt liue Which manner of speaking is neuer wonted to be propounded in the Gospell to them which haue once imbraced and professed Christ For those good works of nature be neuer required of them according to the forme of the couenant of works neither be the promises made vnto them vnder condition of any such workes I confesse good workes be required of them which be in Christ and iustified by him but all such works belong to grace and regeneration to grace I say only and they be not the works of free will nor of nature Know this thē that to such as be in Christ the couenant of works to thē is abolished of none effect so far forth as by it iustificatiō saluation is obtained I graunt the law abideth which is the rule of those works which properlie specially How far the law is abolished did first appertaine to the couenāt of works but now it hath another speciall vse for it serueth for our direction in the workes of grace and sanctification So then the law hath ceased as it was the rule of the works of nature required in the couenant of works but it is still in vse to them which are in Christ as it is the rule of the works of grace For the same iustice of God is vnchangeable and the law of God is the very image of diuine iustice wherefore the law of God must abide for euer albeit it haue not euer the same vse nor be not alwaies the rule of the same works But of this we shal speak more at large hereafter It is a question heere whether in the first creation good works in the couenant of works were required of man as meritorious for the promised life I answer not so But they were due in the creation as pledges of thankefulnesse in man to his creatour for that excellent worke of his creation and to glorifie God his creator But it may be obiected that Paul to the Rom. disputing against the works of nature for in that epistle he disputing principally against this kind of works he reasoneth against thē as seeming meritorious not as duties testimonies of mans thankfulnes vnto God wherfore it may seeme they were commanded vnto man in his creation as meritorious I answer true it is Paul disputes there of thē as of merites not for that this was his iudgement of them but because the Iewes had that conceite of them which were so farre blinded that they thought the good works of nature were not only good and iust but also might merit iustification and life But of this blindnesse of the Iewes we shal speake more at large herafter Thus farre of the condition of the couenant of
benefite of iustification It may be heere demaunded whether the works of grace and regeneration as they are called haue not some place in the condition of the couenant of grace for all the good works of nature are hence excluded I answer that the very works of regeneration are not contained in the condition of the couenant of grace First for that the couenant of grace is made with the vniust and vnregenerate now how can their works be iust good Next in the couenant of grace both regeneration it selfe and all the holy fruits thereof are promised for in it all the benefits of Christ be promised the beleeuers Now then the promise of the couenant must necessarily differ from the condition of the couenant But this you will Obiection say It is euident that in many places of the new Testament that life eternall or as they say the reward of eternall life is often promised vnder the condition of good works that is the works of regeneration as 1. Timoth. 4. Godlinesse is profitable vnto all things hauing the promises both of this life and of the life to come Luke 14. It shall be repaid thee in the day of the resurrection of the iust Matth. 5. Your reward is great in heauen Matt. 19. He shall not lose his reward Gal. 6. Let vs not be wearie in weldoing for in due season we shall reape if we faint not Ephe. 6. Knowing this that what good soeuer euerie man doth that he shall receiue of the Lord. Heb. 6. The Lord is not vniust to forget your worke and the loue which ye ministred vnto the saints 2. Thess 1. 6. Notwithstanding it is a righteous thing with God to render affliction in like manner to them which afflict you and vnto you which are afflicted rest with vs. To these I answer In my Answer Three kinds of promises in the Gospell iudgment there are three distinct kinds of promises in the Gospell The first is the promise of the couenant of works wherein eternall life is promised vnder condition of works done by the strength of nature Thesecond is the promise of the couenant of grace which is propounded vnder condition of faith The third kind of promises are those particular and special promises which are to be referred to the couenant of grace found euery where in the Gospell and made vnder condition of the works of grace and regeneration These three kinds of promises differ first in conditiō next in propriety thirdly in subiect fourthly in end and vse First thē they differ in condition for y e promise in the First difference couenant of works is vnder condition of y e works of nature the strength therof In the couenant of grace the promise is vnder condition of faith in Christ In the promises which I cal particular or special promises there is a cōdition of works indeed but of the works of grace and regeneration and not of the works of nature or any naturall facultie Secondly these promises differ in proprietie for the promise in the couenant of workes is Second differēce meerely legall and requires the condition of works done only by the strength of nature commanded in the lawe and to be done according to the strict rule of Gods law and the works of nature or wrought by natural strength are properly called the works of the law Rom. 9. 32. And the promise in the couenant of grace is not legall but meerely Euangelicall for the condition here is not of any worke morall and naturall but of faith in Christ and of Christ himselfe to bee apprehended by faith Lastly those particular promises they are partly Euangelicall partly legall for the condition is of workes which proceed from grace and regeneration and therefore of such works as in regard of their originall may truly be called Euangelicall works but because the law morall is the rule of them in this respect they may also be called legall works Thirdly these promises differ in subiect because Third differēce the promise in the couenant of works is propounded to them which now after the breach of that first couenant of works lie dead in sins offences hauing notwithstanding Ephe. 2. 1. for the time no sense of sin nor death The promise in the couenant of grace is giuen to them which are also dead in sinnes and transgressions but hauing some feeling of sinne of death and of their owne miserie wrought in them by the law and legall couenant and as for those particular promises they are proposed to them which are alreadie iustified renewed by faith in Christ Lastly these promises differ in vse and end for the end of the couenant of works is that wretched sinners which 4. difference are void of sense of their sin and miserie may be awakened to feele and acknowledge their owne sinne and miserie that is as the Apostle speaketh Rom. 7. 9. 10. that sinne may reuiue in them and that they may die that is they may feele that they be dead in sinnes and offences Of this vse of the law see Rom. 3. 19. 20. 11. 32. Gal. 3. 22. and 5. 23. This is the vse then of the couenant of works to worke in vs the sense of sinne and miserie and to prepare men to receiue grace Therefore the doctrine of the Gospell begins with the legall doctrine of works and of the lawe morall for the Gospell should preach and promise in vaine righteousnesse and life to the beleeuers if they were not first prepared by feeling their owne corruption and miserable condition to heare and receiue grace by the Gospell For this cause Christ himselfe first Matth. 5. 17. and after freeth and restoreth the law as pure from the leuen of the Pharisees expounding * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection and exact seuerity thereof for this very cause that men by this light of the couenant of works law morall might acknowledge how miserable they be by nature and so might hereby bee prepared to embrace the couenant of Grace So did Christ prepare that rich young man which came vnto him to be schooled as hee made shew to entertaine the couenant of grace Wilt thou saith he enter into life Keepe the commandements Paul begins his doctrine in the Epistle to the Romans from the law and couenant of works and spends neere his three first chapters of his Epistle in this doctrine to this end that he might conclude all vnder sinne and condemnation and so might prepare men to the doctrine of grace which begins Rom. 3. 21. So Gal. 4. 21. he teacheth the Galathians that would be vnder the law as he speaketh their miserable seruitude which be in that condition and how at the last they are cast out of Gods kingdom for this verie cause that the Galathians renouncing all confidence in that righteousnesse which is by the law couenant of works might lay hold on that righteousnesse which is by faith and
grace This might appeare by manie arguments which now I willingly passe ouer The end and vse of the promise in the couenant of grace is that men cast downe and humbled in the sight of their owne sinne and miserie by the legall couenant might be raised vp and comforted by hearing and receiuing that righteousnesse and life which is freely promised and offered to the beleeuers in the Gospell Of this vse reade Rom. 5. 1. Therefore being iustified by faith we haue peace with God This is the proper end of the Euangelical doctrine therefore the second and principall part of the Gospell doth consist in the doctrine of the couenant of grace which is properly and principally to beare this title of an Euangelicall doctrine teaching vs what Christ our mediator is what his humiliation first next his glorification and then what benefits life and righteousnes we get by him and these be the speciall branches of the Gospell and of that ioyfull message of our saluation Last of al the vse of those particular promises is that Gods Elect iustified renewed comforted and quieted in their consciences may testifie their thankfulnesse by their holy obedience and good works The Apostle noteth this end Tit. 2. 11. 12. 13. 14. For that grace of God which bringeth saluation vnto all men hath shined teaching vs that renouncing vngodlinesse and worldly lusts we liue soberly iustly and godly in this present world And for that this is the end of these promises they haue also their place in the third part of the doctrine of the Gospell which concernes the life and Christian conuersation of the Saints for which cause ye haue these promises often in the Gospell annexed to exhortations admonitions and instructions concerning manners as Gal. 6. after that vers 6. he had giuen in charge that he which is catechised in the word should minister vnto him which teacheth him of all his goods hee forthwith addeth vers 7. and 8. a promise and a threatning Againe vers 9. hauing warned them not to waxe wearie in weldoing he addeth this promise We shall reape in due time if we faint not So Ephe. 6. after that his charge giuen to seruants to serue their maisters in al vprightnes ver 5. 6. 7. he addeth a promise v. 8. Whatsoeuer good thing euery man doth that shall he receiue of the Lord. The like testimonies are euery where in which ye may find admonitions exhortations and instructions confirmed with promises and threatnings Of this kind then are al those promises before mentioned which must be carefully discerned first from the couenant of works next from the couenant of grace wheresoeuer we find them in reading the new Testament And finally concerning the aforesaid promises wee are to obserue first that the condition of the works of regeneration and grace is required of beleeuers not as merits but as duties only and testimonies of their thankfulnes to God their redeemer like as the conditiō in the couenant of works is not of merits but of duties onely and of testimonies of their thankfulnes to God their creator I grant that the works of regeneration are necessarie vnto eternall life promised in the Gospell but not as merits or meritorious causes but as the means and way wherein we are to proceed on frō iustification and regeneration vnto glorie and life eternall They may also be said to bee causes after a sort for they please God in Christ and in some respects moue him but not as merits but as effects of the only merit of Iesus Christ whereof they testifie But of this wee shall speake in place more conuenient Secōdly note in this third kind of promises that the condition therein is of the works of regeneration which are also most perfect in their kind for the great iustice of God cannot beare the least defect The rule also of all works is the iustice of God whereof ye haue a certaine expresse image in the morall lawe Wherefore the condition here is of works most absolute but not in thēselues but in Christ and in the perfection of his satisfaction and merit If ye obiect Doth not the lawe require that perfection of works which is in works themselues I answer it doth so of them which are vnder the couenant of works vnder the law and without Christ but as for such as be in the couenant of grace and in Christ it doth not require a perfection in the works of regeneration but is content with the good beginnings which the beleeuers haue the perfection of whose obedience is supplied and to be found in Christ Iesus For like as hee iustified vs of his meere grace in Christ and by his merit being his enemies so now much more will he accept vs Note Rom. 5. 9. 10. 11. 12. being iustified and regenerate I say much more will he accept vs being his friends and our obedience in Christ euen for his merit sake For so the Apostle concludeth Rom. 5. 9. Being iustified therefore by his bloud we shall now much more be preserued from wrath by him And thus farre of these three kinds of promises which are distinctly set downe in the New Testament And here this might also be demāded whether these 3. kinds of promises be not as distinctly to be found in the old Testament I answer they may so be found yet not without some difference for that the old Testament did serue specially to prepare men to receiue Christ which in his appointed time was to come For the law was a schoolemaister vnto Christ Gal. 3. Therefore the greatest part of the old Testament is spent in propounding repeating expounding the couenant of workes And because Christ was not as yet manifested in the flesh therefore the doctrine of the couenant of grace is more sparinglie and darkelie set forth in it Finallie as touching the faithfull in the old Testament which embraced Christ the mediator of the couenant of grace howsoeuer then but shadowed before their eies in types and figures to them I say being iustified in him which was to come regenerat by his grace the promises of eternal life were made vnder condition of the works of regeneration as this promise made to Abraham Gen. 17. 1. Walke thou before Rom 4 me and be thou vpright I wil make my couenant with thee This promise was made to Abraham being before iustified by faith and renewed by grace The like promises are often in the old Testament annexed to moral precepts as in the books of the Prouerbs and Ecclesiastes And thus farre of the couenant of grace the ground thereof the promise thereof and the condition thereof Now it remaineth that we answere a question or two concerning this couenant The first whether the couenant of works be abolished and of none effect to such as 1. vse of the couenant of workes or of the Morall lawe be vnder the couenant of grace I answer the couenant of works hath two endes and vses The first and proper
his law Knowing therefore the terror of the Lord we bring men to the faith The same Apostle Galath 4. 21. when he saw that the Galathians which began to beleeue in Christ notwithstanding not to cleaue vnto him only by faith but to make a mixture of the law with Christ he sets before them this glasse of Gods law or of the couenant of works wherein he layeth open first the miserable bondage of such as are vnder the law next their finall reiection to this end and purpose that they might be mooued by this fearefull speculation to stick to Christ only and to the couenant of grace Hereunto refer those cōminations which we find partly annexed to the couenant of grace in the secōd part of the Euangelicall doctrine partly put to the particular promises instructions exhortations in the 3. part of the doctrine of the Gospell For this is the duty of the moral law of the couenant of works to containe y e beleeuers with threatnings and terrors within the bounds of the grace of Christ and of his Gospell Io. 3. 18. we haue a commination of the law or of the couenant of works added to Note the office of the law to beleeuers the couenant of grace He that beleeueth in him is not condemned this is the conenant of grace He that beleeueth not is condemned already This commination doth properlie appertaine to the law or couenant of works Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promise wherein life is promised vnto sanctimonie If ye liue according to the flesh ye shall die but if ye mortifie the deeds of the bodie by the spirit ye shall liue See Gal. 6. 8. And thus farre of the first question The second question is this whether the morall law which we call the decalogue be abolished to them which The 2. ques whether the lawe be abolished to the regenerat be vnder the couenant of grace I answer by way of distinction The morall law as it commandeth workes done by the strength of nature and as it is the rule of all works of this kinde to wit of such works as be required in the couenant of works that is in respect of the first and proper vse thereof for it concernes properlie the works of nature which make the condition in the couenant of works in this respect I say the morall law it selfe also is abolished to them which are in Christ euen in like manner as the couenant of works is cancelled and of none effect against them For which cause Paul vseth these phrases We be not vnder the law we are dead to the law we are freed from the law to wit either as touching iustification or condēnation And looke how farre the couenāt of works serueth for their vse which be in grace so farre the law of workes is in vse for them And what vse the beleeuers haue of the couenant of works we haue alreadie shewed Againe looke how farre forth the same morall law serues to giue rules for the works of grace and attendeth not on the couenant of works but of grace and of the Gospell so farre it resteth in vse for the seruants of Christ For there is but one rule and law of all good works whatsoeuer whether they proceede from nature or from grace like as there is but one and the same iustice of God euer like it selfe whereof the law of God is a verie expresse image or a liuelie representation Thus then the lawe morall abideth for such as bee vnder the Gospell yet in some respect that is in vse changed for like as all things are become new in Christ Iesus so also the law it selfe after a sort is renued And that the law serueth and is in vse for them which be vnder the couenant of grace it is very cleere by many scriptures This may appeare by those very testimonies which are before produced for the couenant of works and other scriptures many where the works of the law are commended Rom. 13. Loue one another for he that loueth another hath fulfilled the law Gal. 5. 13. 14. By loue serue one another for all the law is fulfilled in one worde which is this Thou shalt loue thy Neighbour as thy selfe See Iames 2. 8. c. And thus farre as we purposed haue we spoken of the couenant of grace CHAP. IIII. Of such as be comprehended in or may truly be saide to be vnder the couenant of God NOW it followeth that we speake briefelie of such as be vnder the couenant of God or if I may so speake confederates with God Euery reasonable creature must of necessitie be liable to one of both couenants either that of works or this of grace For the very Angels are vnder the couenant of works but because the Scripture speaks so sparinglie of them therefore we say this onelie in a worde that they also be vnder the couenant of workes Againe man must bee vnder some one couenant Adam in the state of his innocencie was vnder the couenant of works man after the fal abideth vnder the couenant of works to this day life is promised him vnder condition of works done by strength of nature But if he wil not do well death and the euerlasting curse of God is denounced against him so long as he is without Christ and without the Gospell And being freed from the couenant of works he is not become a libertine or not subiect to Gods people in grace be not law-les libertines any couenant or as it were law-lesse but forth with he is admitted to the couenant of grace and thence forth liueth vnder it Therefore concerning Angels and men it is euident that they are vnder some one couenant It is a doubt indeede concerning Christ whether he were then vnder any couenant when he dwelt among men and did conuerse on earth I answere there be two natures in Christ a diuine and humane Christ as hee is God and the Sonne of God is not vnder the couenant of works or of grace for that he is no creature but the blessed Creator to whom to whose couenant and law euerie creature is and must be subiect But as he is man he is vnder the couenant of works and that in two respects First Christ vnder the couenat of works in what respect in respect of himselfe because he is a creature because he is a seruant and made man and was in the loines of Adam when that couenant of works was first made with him But wee be to speake sparingly of that state of the man Christ which is in respect of Christ himself whether that his humane nature as touching itselfe were vnder the couenant of works whether this nature did purchase for it selfe life eternall by obseruation of the couenant of works Next I say the * Or christ the Mediator hath subiected himselfe in his humanitie to the law for our sake humane nature of Christ is
Couenants NOw we be to compare a little our assertion with the aduersaries and to consider which of both sides is of soundest iudgment touching both these couenants of works and of grace A rule to trie the opinion of the aduersaries ours by can none better be found thē the doctrine of Paul speciallie that in the Epistle to the Romans and namely in that disputation which he hath of iustification in the 3. first Chapters against the Iewes of that time If after conference we shall find that our assertiō doth consent with Paules mind and doctrine and that the aduersaries are of the same minde and iudgment with the Iewes which liued in Pauls time then it shall plainly appeare that our iudgement is better then the aduersaries concerning the couenant of God Wherefore in this disputation of Paul we are to consider first the mind purpose of y e Apostle next by Pauls doctrine we shall gather what the opinion was of those Iewes against whom hee disputed this done we will applie both his and their assertion to our selues which liue in this age and to the doctrine conclusions which we maintaine concerning both these couenants By this means if it shall appeare that our doctrine is agreeable to Pauls minde and that our aduersaries follow the Iewes themselues being witnesses it shal I say be manifest that our iudgement is better then theirs in this argument To come then to the point Paul in that place to the Romans disputeth against those Iewes which were obstinate and peruerse defending first Christ and his merit which is the first ground of the couenant of grace next he disputeth for grace or the mercie of God which is the Paules disputation Rom. 1. 2. 3. Chap. second ground of the free couenant thirdly he auoucheth against those aduersaries that the couenant of grace was founded in Christ and in the grace of God fourthly he proueth the iustification of man and so consequently the saluation which is according to the couenant of grace he disputeth I say for these things first against nature which is the grounde of the couenant of workes next against the very couenant of works it selfe founded on nature thirdly against the iustification of man and saluation which is by it arising of the iust and good works of nature according to that couenant of works I graunt he doth expressely fight against that iustification and saluation which is by the works of nature required in the couenant of works and for the iustification of faith which is required in the couenant of grace but by one and the selfe same disputation he concludes both against nature and the couenant of works and for Christ and for Gods grace in him that is for the couenant of grace For the doctrine of antecedents must necessarilie be included in the doctrine of the consequent By this purpose of Paul we may see what was the drift of those aduersarie Iewes and what was their iudgment against whom he disputeth in the Epistle to the Rom. Those Iewes they on the contrarie part did striue for nature as being the ground of the couenant of works as also for the very couenant of works or of nature for iustification and saluation by works and according to the forme of the couenant of works They did I say contend for these things against Christ against the grace of God in Christ and against the couenant of grace and against iustification and saluation of men which is according to the couenant of grace Igraunt that as is aforesaid the question was of this last point which is iustification but this question includes al the former branches as is before shewed Wherefore let vs consider againe that old controuersie and the very ground thereof In this controuersie by the way note how great the The state and blindnesse of the Iewes in Pauls time blindnesse was of the Iewes of those times first they did not vnderstand that mans nature after the fall was lost as touching goodnes they saw not their own corruption neither were they touched with any sense of sinne or of their owne miserie Next they knew not Christ the mediator and the mercies of God in him Thirdly beeing so blinde in the premisses they could not conceiue also how that couenant of works was abolished in Christ Fourthly they vnderstood not that there was any couenant of made with man in Christ Iesus Fiftly they did not consider that those works of nature whereby they would be iustified according to the prescript forme of the couenant of works they did not consider I say that they were but duties only and testimonies of thankfulnes according to the first institution of that couenant but they did ascribe some meritorious vertue vnto them for which cause the Apostle disputeth against the workes of nature as against merits because of this blinde conceite of the Iewes And that they were of iudgement that these works were meritorious may appeare by their glorying in workes against which the Apostle speaketh often Where is then the glorying or reioicing it is excluded Ro. 3. 27. If Abraham were iustified by works he hath wherein to glory Rom. 4. 2. Not by works least any should glory Eph. 2. 9. For he which glorieth doth not deeme that he hath receiued that of God for which he glorieth and therefore he iudgeth it to be meritorious What hast thou that thou hast not receiued And if thou hast receiued it wherefore boastest thou as if thou haddest not receiued it 1. Cor. 4. 7. Thus farre of the question in controuersie which was betweene Paul and the old Iewes of his time concerning the couenant of God How like to this is that which at this day is controuersed betweene vs and the Papists We in this age conclude wholy for the onely merit of Our defence at this daie against the Papists Christ for the sole and meere grace and mercie of God in Christ for the couenant of grace for iustification and saluation by Christ only by grace only by faith only for all these Phrases serue to one effect we dispute I say for these things against the strength of nature the liberty of free-will that is the goodnesse and holinesse of nature against the couenant of works against iustification by works euen that which is according to the rule of the couenant of works The Romanists of this age defend that nature is holy in it selfe yet hurt impouerished and weakened for this is their freedome of wil they defend I say the couenant of works and the works which proceed Free-will from free-will Iustification by works of free-will meritorious also according to the couenant of workes for they say the ground of euery merit whether it be of congruitie or condignitie to vse their owne tearmes is free-will These things I say they striue to defend against Christ only and his merit against the only grace of God and mercie in Christ against the only couenant of grace against
iustification which is by Christ onely by the grace of God only by faith only for al these haue one respect and purpose Obserue then here by the way what the palpable blindnesse of the Papists is in this cleere light of the Gospell Popish blindnes First they see not how nature is plainlie lost as touching sanctitie Secondly they know not the sole grace and mercie of God neither do they vnderstand what the excellency is of Christs merit Thirdly they perceiue not how that couenant of works is abolished to them which are in Christ as touching iustification Fourthly they conceiue not that the only couenant of grace is made with mankinde after the fall speciallie now after the incarnation of Christ in the Gospell and that vnto iustification and life eternall Fiftly they see not that the works of free will as they call them if there were any such to be duties only and testimonies of thankefulnesse according to the first institution of the couenant of works which be done by the strength of nature but ascribe some speciall meritorious vertue vnto them Wherefore we conclude concerning these men that albeit they be not iust of one minde with those old Iewes against whom the Apostle disputed in the Epistle to the Romans yet they hold much on their side striuing to defend that nature is in part good and holy so contending against the pure and only grace of God and to diuide iustification and The popish iustification mans saluation betweene Christ and Gods free grace the vertues and workes of nature whereas notwithstanding these two nature and grace can neuer stand together in the worke of our saluation For whosoeuer shall conioine or make a mixture of grace and nature in this matter shall quite ouerthrow and extinguish grace which either is alone or not at all as Rom. 11. 6. If it be of grace it is no more of works for otherwise grace were no more grace And in the Epistle to the Galathians he doth purposelie dispute against those Iewes which did couple together in the matter of iustification the guifts and works of nature with Christ with the grace of God and with the Gospell And these Iewes as I iudge the Papists seeme most to resemble I meane those Iewes against whom he wrote in the Epistle to the Galathians For in that other epistle to the Romans he disputeth against such Iewes as did openly deny Christ and reiect him but to the Galathians his disputation is against such Iewes as were not content with Christ only but would haue Christ and the law ioined together Thus far of the comparison betweene Paul and vs on the one side the old Iewes and the Papists on the other Now because it will be demanded what Paul thought of the works of regeneration and what we and what the aduersaries thinke also therefore I will touch this question in few wordes Here then some one will say did Paul then in that disputation to the Rom. and to the Galathians oppugne the works of grace and regeneration I answer Paules chiefe purpose in that disputation is against the works of nature which the Iewes thought to be holy and iust and also meritorious he did not reiect the works of regeneration as they be duties and testimonies of thankfulnesse vnto God but in that respect commends them Rom. 6. 7. 8. Chapters and in other places But as touching the cause of iustification he would not haue these workes as we call them of regeneration coupled with the grace of God or with Christ or with faith as anie cause or as part of anie meritorious cause of saluation To this purpose he saith Rom. 4. that Abraham himselfe being regenerate was not iustified before God by anie works of his regeneration And Rom. 6. hauing commended the works of sanctification in the end vers 23. where he attributeth death to the merit of sinne hee doth not there notwithstanding ascribe life eternall to the merit of the works or fruits of sanctification but when he had said that the wages of sin is death he doth clearely auouch it that eternall life is the free gift of God in Christ Iesu In which place if the Apostle had beene of this iudgement that the works of regeneration be in anie respect meritorious assuredly he would not so passe ouer the commendation of the works of regeneration specially for that this heere is principally intended Wherefore the Apostle to the Romans so reiecting the works of nature which the couenant of works requireth yet hee vnderstandeth also all kinds of workes morall and naturall going before grace and faith as also all ceremoniall works and the very fruits of regeneration which follow grace and faith that faith onely Christ only grace only may herein be all in all Thus far of S. Paules iudgment We at this day are of one and the same mind with the Apostle concerning works of regeneration Our aduersaries granting there be such works ascribe too much vnto them for they will not haue them to be duties and testimonies onely of thankfulnesse vnto God but also that they be meritorious causes of that iustification which they call the second iustification Again we are to remember that the aduersaries iudgment concerning works of regeneration is that they proceed not onely from infused grace and first iustice as they speake but also from nature and free-will which works together with that iustice in respect whereof also they account good works meritorious as was before The popish opinion of good works shewed so ascribing their good works in part to that their first grace and in part to free-will And thus farre of this comparison wherby it appeares whether we or our aduersaries haue the better or the more sound iudgment concerning both couenants of the grounds of both nature grace and Christ as also of the effect of both which we call mans iustification And lastly for that this is the most fundamentall point of true religion we may hereby discerne also whether we or the aduersaries haue the religion and worship of God the more purely soundly established amongst vs. CHAP. VI. Of the written Word or of the written Couenant of God THe word in both couenants was for a long time in the world euen from Adams time till Moses vnwritten deliuered as from hand to hand and continued by a liuelie voice for I passe ouer such matters as Ioseph recordes to be ingrauen in columnes before the floud as also the Apocryphals of Henoch And whē as in continuance of time corruptions grew by these traditions and the puritie of the doctrine of the couenant could not thus be preserued and y t God would no longer follow the former course onely he beganne in Moses time to ordaine and to publish another forme to wit this to preserue and to continue the puritie of the celestiall doctrine in written books approued and sealed by diuine authoritie and testimonie the more to commend his written word vnto men
Christ which notwithstāding hold I know not what freedom of will that our meritorious works do cōcurre in our votion iustification glorification with the grace of God For as touching our calling although they confesse this to be true that preuenting grace as they speak doth so preuent or preoccupy vs euen then when we thinke nothing of the grace of God or of preparing our selues to receiue grace but being as it were a sleep in sin yet they do ascribe to free-wil that affiance which we giue vnto faith wherby we assent vnto preuenting grace admit y e same as though we had any actual free-wil or self power as they speak to receiue the grace of God We do grant some power or freedome of wil wherby it inclines after a sort vnto that which is is good I vnderstand a power of the matter but wee do vtterly deny that men by nature haue any actual free-will or that we haue a selfe power to do that which is good as it is good That selfe or neere power of will or liberty of will to good I define to be that liberty in the will which is by the essentiall forme of Potentia propinqua holinesse or by the image of God which is imprinted in the will as may appeare in the Chap. of free-will before handled Therefore wee hold and teach that in receiuing the first grace our will stands before God meere passiuely and not actiuely that is when the free grace of God preuenteth it we say it hath a power vnto good but the same to be of the matter only as schoolemen speak passiue which they call a remote power Againe we auouch that the same power is made actual by meanes of diuine grace preuenting vs y t is by the working of the holy spirit who taketh possession as it were of vs by the preaching of the Gospell whereby the holy Ghost doth renue our hearts inspiring that life of God into vs frō which we were before altogether strangers as it is writtē Eph. 4. 17. 18. 19. creating in vs againe that image of God which was lost that image I say of holinesse true righteousnesse As touching our iustification where our aduersaries do affirme that it is two fold terming y e 1. habituall the 2. Popish iustification actuall they say that we are prepared by our free-will to the 1. iustification as by a principal agent by the grace working together with the same But as for the 2. iustification that they place in works proceeding from free wil from our first iustificatiō which they cal infused grace And here they ascribe life euerlasting to the merit of this 2. iustification which dooth consist in the workes of our free-will and of infused grace as they call it Hence we may see that they do not attribute to the only grace of God any of the former benefits neither iustificatiō nor vocatiō nor glorificatiō nor any of those spiritual graces which God in time giues to his children But they do part them betweene Gods grace free-will and mans merit Finally if any comparison be made between God vs concerning the conferring of these benefits we shall Note find them to ascribe more to vs and our free-will our works then to the grace of God But we haue written somewhat of this before in the chapters of our effectuall calling of repentance of free-wil Therefore I refer the reader to these places and here I end this matter Thus far then haue we spoken of this common place of our effectuall calling which because it comprehendeth vnder it many other points of diuinity it may be wel reckoned amongst the most generall heads of Theologie OF THE MEANES WHEREby God from the beginning hath reuealed both his couenants vnto Mankind Question HOW many waies are there whereby God from the beginning hath reuealed all his will that is Kinds or forms of reuelation the doctrine of both couenants of works grace vnto mankind A. They are two Q. Which be they A. The first is a liuely voice the second is the Scripture Q. What callest thou a liuely voice A. The first meanes of reuelation whereby God partly by his owne mouth and partly by men hath manifested VVhat is meant by a liuely voice the whole doctrine of both couenants to his church from time to time Q. What were the instruments of that liuely voice from the beginning A. First God himselfe spake sometimes by his Sonne in VVhose it was the forme or likenes of man appearing to the Fathers sometimes by his spirit inwardly in the heart Secondly the liuely voice of Angels was heard Thirdly the liuely voice of men first of the Fathers then of Moses and the Prophets after that of Iohn the Baptist vntil Christ Then lowed Christ himselfe manifested in the flesh Last of all the liuely voice of the Apostles of Christ Q. This kind of reuelation which was by a liuely voice of al The quality of it these whom you haue named was it by inspiration and altogether free from error A. Concerning the liuely voice of God himselfe of Christ and of the Angels there is no question and as concerning men whose liuely voice God hath vsed from the beginning of the world hitherto in reuealing his wil to his Church they truly albeit they were sinfull men and in part onely regenerate notwithstanding in the deliuery of the doctrine of the truth of both couenants they were so extraordinarily gouerned and inspired with the Holy Spirit of God that they could by no meanes erre Q. Doest thou meane then that all men as manie as haue beene from the beginning of the world hitherto by whose mouth God hath-spoken to his Church were men extraordinary endued with extraordinary gifts of the holy Ghost confirmed by miracles A. I meane euen so for prophecy in times past came not by the will of man but holy men spake as they were moued by the spirit of God 2. Pet. 1. 2. Q. At what time began this liuely voice in the Church VVhen it began A. It began euen in the first creation of man Q. How long hath the liuely voice of God and men who could not erre in deliuering the doctrine of the truth continued Continuance of it in the Church of God A. It hath been from the beginning of the world euen to the death of the Apostles all which time there was almost no age wherein at least some one holy man of God was not extraordinarily stirred vp who could not erre in deliuering the doctrine of the truth Q. Why doe you say almost was there anie intermission at all A. Truly there was but I will name onely some more notable intermissions which may be gathered out of the holy scriptures First in the age of the Patriarches it is obserued that there was an intermission in Terachs time who was the Father of Abraham for albeit he retained some grounds of
the mind enlightned in knowing God in Christ of the will sanctified in imbracing and apprehending God in Christ And here the principall agent is that verie Spirit of Christ who after the first grace and creation abideth and dwelleth in vs not idle but euer working some good in vs and by vs. The second agent working with Gods holy Spirit is the very soule of man or rather the new man or the new creature in the soule and all the faculties thereof By this the holy Ghost that so I may speake knoweth God or otherwise to speake the same to know God the holy Ghost vseth the new creature in man and by this the holy Ghost doth embrace and apprehend God in Christ Thus speakes the Apostle Rom. 8. The holy Ghost saith hee maketh intercession for vs with sighes which cannot be expressed Obserue here how he ascribeth this action of sending forth sighes vnto the Spirit as to the principall agent In this second grace which is the action or worke of faith we stand not as meere passiuely but being moued by the holy Ghost we worke our selues as being stirred vp to beleeue we beleeue and in a word we worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Gods Spirit working in vs. The Aduersaries say this second grace in faith is an action of free-will when as we by our own free-will dispose and prepare our selues to a iustifying grace in beleeuing in hoping in repenting In this action they say not the holy Ghost is the principall agent or any motion to vse their owne word of the Spirit but free-will it selfe which as they say goes before whē as that motion of God working together with their free-will must follow after They speake not a word here of Gods Spirit either in the first or second grace who works effectually in both as is aforesaid but in steede of the holy Ghost they talk of I know not what motion standing without and knocking at the doore They say this motion stirres vp free-will they say it worketh with free-will when it worketh and prepareth vs vnto the grace of iustice or iustification This their doctrine is strange it sauoureth not the holie Scripture of God nor the phrase of Scripture Thus farre of Gods grace in faith or of the second part of our calling and of the two speciall branches of it Next in it we are to consider of the points or conditions before noted which are the verie same with those in our calling afore-going To this second part of our effectuall calling referre the doctrine of faith which in verie truth is the same with it Hope loue and repentance follow faith and Free-will is a common place in diuinitie subalterne or to bee referred vnto that of Repentance CHAP. II. Of the word of God or of the couenant in generall and of the couenant of workes in speciall THE common place in religion which is concerning The common places of religion how they follow in order Gods word or couenant is to be referred vnto this of our effectuall calling as to a most generall heade next follow these points of sinne and of the miserie of mankind thirdly that of faith then follow hope loue and repentance Now therefore we are to speake of the word or of the couenant of God hauing first set down this ground that all the worde of God appertaines to some couenant for God speaks nothing to man without the couenant for which cause al the scripture both old and new wherein al Gods word is contained beares the name of Gods couenant or testament The couenant of God generally is a promise vnder Couenant defined some one certaine condition And it is twofold the first is the couenant of works the second is the couenant of grace Paul Galath 4. vers 24. expresselie sets downe two couenants which in the olde Testament were shadowed by two women as by types to wit Hagar the handmaide and Sarah the freewoman for saith he these be those two couenants Let vs then speake something of these two couenants and first of the couenant of works The couenant of workes which may also be called a legall or Couenant of works the first ground of it natural couenant is founded in nature which by creation was pure and holy and in the law of God which in the first creation was ingrauen in mans hart For after that God had created man after his owne image pure and holy and had written his law in his minde he made a couenant with man wherein he promised him eternall life vnder the condition of holy and good workes which should be answerable to the holinesse and goodnesse of their creation and conformable to his law And that nature thus beautified with holinesse and righteousnes and the light of Gods law is the foundation of the couenant of works it is very euident for that it could not well stand with the iustice of God to make a couenant vnder condition of good works perfect obedience to his law except he had first created man pure and holie and had ingrauen his lawe in his hart whence those good works might proceed For this cause when he was to repeat that couenant of workes to the people of Israel he first gaue the law written in tables of stone then he made a couenant with his people saying Doe these things and ye shall liue Therefore the ground of the couenant of works was Note not Christ nor the grace of God in Christ but the nature of man in the first creation holy and perfect endued also with the knowledge of the law For as touching the couenant of workes there was no mediator in the beginning betweene God and man that God should in him as in and by a mediator make his couenant with man And the cause that there was no need of a mediator was this that albeit there were two parties entring into a couenāt yet there was no such breach or variance betwixt them that they had neede of any mediator to make reconciliation betweene them for as for the couenant of works God made this couenant with man as one friend doth Note with another For in the creation we were Gods friends and not his enemies Thus far of the grounde of the conant of works The thing promised in the couenant of works is life eternall first not righteousnes for that man in his creation was euen then iust and perfect by that original iustice as they call it vnlesse you will say that the righteousnes of works was promised in that couenant for which righteousnes sake after that man had wrought it God would pronounce and declare him to be iust For we are to vnderstand that in this couenant there is a double righteousnes the first is that originall iustice which is nothing else but the integritie of nature in that first state of man This iustice out of all doubt is not promised in the couenant of works for it is the ground of it The
works and of this kinde of couenant accordingly and as we purposed in this present treatise CHAP. III. Of the couenant of grace IN the free couenant of grace or of the Gospel the first grounde is our mediator Iesus Christ 1. Ground of the couenāt of grace crucified also and dead or which is the same in effect the bloud of the mediator the vertue whereof is twofold The first serues to satisfie the iustice and wrath of God for our sinnes for the breach of that couenant of works The second is to purchase and merit a new grace mercie of God for vs. And this grace or mercie of God 2. Grounde obtained by the bloud of the mediator is y e second ground of the couenant of grace wherby we stand reconciled vnto God and in grace with him Wherefore the first immediat grounde of the couenant of grace is Gods free sauour or mercie whereby mans miserie is presupposed and not nature or any good thing in it For that all our naturall goodnes after the breach of that couenant of works is quite vanished that is to say nature as touching holines iustice and wisdome is vtterlie lost For we are not to approue their iudgment which say that the freedome of will that is the goodnes and holines of nature is much worne and weakened as they speake in this corrupt nature And thus far of the ground of the couenant of grace Vpon this ground I say first of the bloud of Christ next of God free mercie in Christ the couenant of grace vsually so called is founded The first and principall grace promised in this couenant is righteousnes which must necessarily heere haue the first place for after the breach of the couenant of works that one first originall iustice as they call it was quite lost and vniustice did succeede into the place thereof And this iustice which is here promised in the couenant of grace is no inherent righteousnesse as that originall iustice was but it is the righteousnesse of our mediator Iesus Christ which is ours by faith and by the imputation of God for which cause the Apostle cals it the righteousnes of God for without this imputatiue iustice we can not Rom. 3. 20. possiblie stand before the tribunall of God and by the imputation of this righteousnesse are we said to be iustified before God Next after this kinde of righteousnes which is by imputation there is another kind of inherent iustice promised in the couenant of grace euen such a sanctitie and goodnes of nature as was lost in the fall of man and this is but begunne in this life but perfected in another And this inherent iustice is nothing else but life eternal in vs begunne I say in earth and perfected in heauen And this heauenly and spirituall life doth proceede from that righteousnes of Christ which is imputed vnto vs by faith For that righteousnes of Christ is effectuall in vs vnto eternall life by the spirit of Christ who sanctifieth and quickneth vs. And thus far of the promise which is in the couenant of grace Now it followeth that wee see what the condition is of this couenant The verie name of the couenant of grace might seeme to require no condition for it is called a free couenant because God freely The condition of the couenant of grace and as it might seeme without all condition doth promise herein both righteousnes and life for he which promiseth to giue any thing freely he bindeth not to any condition But we are to vnderstand that grace here or the particle freely doth not exclude all condition but that only which is in the couenant of workes which is the condition of the strength of nature and of works naturally iust and good as we may call them which can in no wise stand with Gods free grace in Christ Iesu For neither that freedome of will which doth import some purity holines in nature nor the works of free-will as they call them can agree with the grace of God in Christ Iesus What is the condition then which this word grace or freely will admit in this couenant of grace I answer assuredly none other thē that which may stand with Christ and with Gods free grace and that is faith only which is also by grace for it is Gods free gift Phil. 1. 29. It is giuē vnto you not onely to beleeue in him but also to suffer for his sake hauing Christ first the obiect thereof and next Gods free mercie in Christ for faith embraceth Gods mercie in Christ and makes Christ effectuall in vs vnto righteousnesse and life For this cause Paul Rom. 4. 16. saith our inheritance is by faith that it might come by grace Ephe. 2. 8. Ye are saued by grace by faith and that not of your selues that is as he after expoundeth it not of works so he concludeth that saluation because it is of Gods free grace by faith is the free gift of God Wherefore we see faith stands best with the grace mercie of God as without Rom. 6. 23. which Christ and Gods mercie in him cannot bee effectuall vnto righteousnesse and life For if we receiue not Christ by faith and Gods mercy in Christ Christ and the mercie of God can profit vs nothing vnto iustification and life Howbeit we be heere to remember that whereas God offereth righteousnesse and life vnder condition of faith yet doth he not so respect faith in vs which is also his owne gift as he doth the obiect of faith which is Christ and his owne free mercy in Christ which must be apprehended by faith for it is not so much our faith apprehending as Christ himselfe and Gods mercy apprehended in him that is the cause wherefore God performeth the promise of his couenant vnto vs to our iustification and saluation Wherefore the condition of the couenant of grace is not faith onely nor the obiect of faith only which is Christ but faith with Christ that is The condition of the couenant of grace the faith that shall apprehend Christ or Christ with faith that is Christ which is to bee apprehended by faith Note then briefly this howe these three are one in substance the ground of the couenant of grace the condition of it and the cause wherefore God performeth the condition yet in reason they differ something For Iesus Christ is the ground being absolutely considered without any respect of application vnto vs. But Christ is the condition of the couenant as he is to be applied vnto vs and must be embraced by faith for euerie condition is of a future thing to be done And the cause also of the performance of the couenant is Iesus Christ alreadie embraced and applied vnto vs by faith Wheras Paul then saith that we are iustified by faith his meaning is that wee are iustified by Christ applied vnto vs by faith alreadie in our effectuall calling which by order of nature goeth euer before the
end vse of the couenant of works is that men by it may be iustified and saued or otherwise condemned The couenant of works had this vse in Adam before his fall that Adam by it might be iustified and liue After the fall it hath the same vse in the vnregenerate elect and reprobate to wit to iustifie and saue them or to condemne them And for as much as it can not iustifie them because of their corruption Rom. 8. 3. it followeth that it must necessarilie condemne them And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themselues Of this vse read Rom. 3. 19. where he sayth that by the law Euery mouth is stopped and made obnoxious to the condemnation of God And of the experience of this condemnation reade Rom. 7. 10. I saith he when the commandement came was dead that is condemned in my conscience so that I felt in my selfe present condemnation and death And albeit this first vse of the couenant of works be cōmon to al vnregenerat elect and reprobate yet this wants not some difference for in the elect the acknowledgmēt of sin and condemnation which they haue by the couenant of works is vnto them a preparatiue to imbrace the couenant of grace but in the reprobate it is the way to extream desperation Thus far of the first vse The second end of the couenant of works is this It 2. End of the couenant of works serues to driue on and to stir vp al beleeuers to march on forwardes in all faith and godlinesse This vse it hath I say in the regenerat who in the legall couenant or morall law doe desire principallie to behold as in a glasse euermore first the holinesse maiestie and iustice of God 1. The vse of the morall law to the beleeuers Ro. 7. 12. Therefore the law is holy and the commandement is holy iust good Next they see here that which they call the originall holines and iustice of man to wit 2. the same which was in the creation which is defined to consist of iustice holines and wisdome Thirdly they behold here that life eternall which was to follow that 3. first originall iustice Fourthly they see that corruption and vnrighteousnes which is now in nature after mans 4. fal but this they see by consequent as we say one contrary is discerned and knowen by another for while we consider first that infinit iustice of God next our original iustice which are properlie discerned by that glasse of Gods law and couenant of works by the light and brightnes of these I say we may take a view of the grosse darknes filthinesse and deformitie of our corrupt nature For this cause it is said Ro. 3. 20. By the law commeth the knowledg of fin Fiftly they see herein Gods wrath kindled against y t deformitie of nature so contrarie both to Gods iustice to mans original iustice For this cause it is said Rom. 1. The wrath of God is reuealed from heauen against all the vngodlines and vnrighteousnesse of men and Rom. 4. The law causeth wrath Sixtly and lastly they behold how present death followeth that wrath of God Ro. 1. 32. Which men though they knew the law of God how that they which commit such things are worthie of death yet not onelie doe the same but also fauour them that doe them Chap. 7. 9 10. When the commandement came I dyed The regenerate when they consider these things in the law and couenant of workes they are forthwith terrified with that heauie spectacle 1. of their sinne 2. of the wrath of God against sinne 3. of eternall death which followeth Gods wrath And then doe they more more relinquish and renounce 1. that legall righteousnes required in the couenant of workes 2. that originall iustice and all opinion of free-will 3. that life and safety which followeth that legal righteousnes of works And hauing renounced all confidence in these thinges with like in deuour they follow hard after Christ by conuersion and faith to this end that they may finde in him first that mercie of God in Christ contrarie to that iustice of God secondlie they seeke for that imputatiue iustice as they call it so contrarie to their owne righteousnes to that originall iustice of the law or of works Thirdly they labour for that sanctification and regeneration that so they may bring forth the fruites of the spirit Fourthly they waite for to attaine that life eternall which is giuen vs of Gods free grace in and by that imputed righteousnes of Christ If we were possest in this life of a perfect faith in Christ A perfect faith we haue not and so of perfect holines then I graunt the beleeuers should not need this terrible glasse of the law and of the couenant of works But because vnbeleefe still resteth in this our nature and the reliques of that inherent contagion still abide in vs and for that so long as wee liue here neither our faith nor holinesse can be perfected Therfore to weaken more more our vnbelcefe and inherent sinne in vs and more and more to increase faith and holinesse we haue euer need of this terrible glasse as a continuall seuere Schoolemaister which euer casting many feares before vs may driue vs to the faith of Christ and to sanctimonie of life Now then seeing it is euident that there is a double vse of the couenant of workes the answer to the question aforegoing is easie For this we auouch that as touching the former vse the couenant of works is abolished to them which are vnder grace To this the Apostle pointeth when he saith Ro. 6. 15. Yee are not vnder the law but vnder grace Gal. 4. that he might redeeme them which were vnder the law Rom. 7. Being dead to the law we are now free from the law 2. Cor. 3. 11. For if that which should be abolished was glorious But as for this second vse it is not abolished This distinction is commonlie receiued that the law legall couenant is abolished as it is a condemning tyrant and not to be abolished as it is a Schoolemaister to chasten vs and with terrours to driue vs vnto Christ For this second vse we haue an example in Paul after his regeneration Ro. 7. 14. c. For when he considers in the glasse of Gods law the spiritualitie that so I may speak the holines and goodnes of the law first next his owne carnalitie to vse that worde and rebellion and lastly death it selfe first he breaks forth into these wordes Miserable man that I am who shall deliuer me from the bodie of this death Next he flieth to the mercie of God in Christ Iesu saying I giue God thanks in Christ Iesus And 2. Cor. 5. 11. Paul sayth of himselfe he was inforced and mooued forwardes to doe duties in his calling because of the terrors of the Lord set downe and offered vnto him in and by
vnder the couenant of works in respect of vs for being vnited to that diuine nature it is become a mediatour for vs to make intercession and peace betweene God offended and man offending For Christ our Mediatour albeit he be God and man in that personal vnion yet was he made subiect to the couenant of works and to the course of the law for vs properly in respect of his humane nature that as the Apostle speaketh he might redeeme vs from the law and the curse of the law See Gal. 4. 4. and 5. After that the fulnesse of time was come God sent his Sonne made of awoman made subiect to the lawe to redeeme them which vvere vnder the lawe And Galath 3. ver 13. But Christ saith he hath redeemed vs from the curse while he was made a curse for vs. Christ therefore our mediator subiected himselfe vnto the couenant of works and vnto the lawe for our sake and did both fulfill the condition of the couenant of works in his holy and good life euen in the highest degree of perfection as being God and man euen that most holy one of God in one person and also he did vndergoe that curse which was denounced against man in that couenant of works if that condition of good and holy works were not kept for in the couenant of works ye haue together with the promise of life to him who doth well a commination of euerlasting death to him who doth not well For this cause Christ our mediator both did wel according to the promise died also according to the curse denoūced Wherefore we see Christ in two respect to wit in doing suffring subiect to the couenant of works to haue most perfectly fulfilled it that for our sake whose mediator he is become It may be demaunded Had it not beene sufficient for our good and to the end he might redeeme vs if he had only liued well and holily and not also so to haue suffered death for vs I answer it had not sufficed for all his most holy righteous works had not satisfied the iustice and wrath of God for our sins nor merited the mercie of God reconciliatiō righteousnes life eternal for vs the reason is for that the iustice of God did require for our breach of Gods couenant that we should be punished with death eternall according to the condition denounced and annexed to the promise of that couenant Therefore no good works of our owne or of any Mediator for vs after the breach of that couenant of works could haue satisfied the iustice of God which of necessity after asort required the punishment and death of the offender or certainly of some mediator in his steed If then all the good holy works of the Mediator could not satisfie that wrath and iustice of God for sin it is cleere they could not meritany new grace or mercy of God for vs. But you will say that the good and holy works of Christ our Mediatour haue wrought some part at least of that satisfaction whereby Gods iustice was appeased for vs and some part of that merit whereby Gods fauour was purchased for vs I answer these works did serue properly for no part of satisfaction or merit for vs for that to speake properly the death of Christ and his passion onely did satisfie Gods iustice and merited his mercie for vs. If anie will yet further demaund May we not diuide the satisfaction and merit of Christ into his doings and suffrings that we may speake on this manner Christ by his death and passion hath satisfied Gods iustice and by his good and holy works he hath merited Gods mercie for vs that so satisfaction may bee ascribed to his death and merit to his workes that the righteousnesse wherewith wee are iustified before God may bee partly the satisfaction which Christ perfourmed by his death for vs partly the merits which he obtained by his works for vs I answer to speake properly the satisfaction and merit which is by the only passion of Christ both He saith we are iustified only by the passiue righteousnesse of Christ was and is our righteousnesse or the satisfactorie and meritorious death of Christ or the satisfaction which was by Christs death or the merit of his death or the obedience of Christ as being obedient to his Father vnto the death the death also of the Crosse to bee short that iustice of Christ which he obtained when in his passion he satisfied his Fathers wrath this is our righteousnesse For we may say that either the death of Christ or his satisfaction or his merit or his obedience or his righteousnesse is imputed vnto vs for righteousnesse For all these are taken for one and the same thing But here it may bee replied If the works of Christ cannot properly procure for vs any satisfaction nor merit nor anie part of satisfaction or merit then it may bee demaunded What hath beene and what is the vse of Christs works or of his actiue obedience or of the obedience of his life I answer that the holinesse of the person The actiue obedience of Christ or the righteousnes and holinesse of his person and life how it is the ground of the satisfactorie and meritorious passion of Christ of Christ and of his natures diuine and humane and of his works is the verie ground or foundation of the satisfaction and merit which wee haue in the passion of Christ that is the excellencie and worthinesse of that person and of his works did cause that his passion was both satisfactorie and meritorious for if this person which suffered had not beene so holy and excellent as also his life so pure and godly it is most certaine that his passion could neither haue satisfied Gods wrath nor merited mercie for vs. For which cause the Apostle Heb. 7. 26. speaking of this ground of this meritorious passion of Christ saith that such an high Priest it became vs to haue which is holy blamelesse vndefiled separate from sinners and made higher then the heauens And thus farre of Christ and how hee may bee said to be vnder the couenant of works And that he was not vnder the couenant of grace the matter is so cleare that it needs no disputation For the couenant of grace was made in him and established in his bloud and the promise in the couenant of grace is made to them which were vniust and dead in sinne because of the breach of that couenant of works and lastly Christ not vnder the couenant of grace the condition in the couenant of grace is faith in Christ the mediator Wherfore if ye respect either the ground or condition or promise of the free couenant Christ can not be said to bee vnder it And thus farre of both couenants of them which are vnder the couenant of God either of works or of grace CHAP. V. A comparison of our iudgment and of the Aduersaries concerning both these
repay and recompense this your loue with manifold comforts of his spirit euen then specially when the comforts and props of this present life shall most be wanting Now the God of hope fill you with all ioy and peace in beleeuing that ye may abounde in hope through the power of the holy Ghost that so ye may perseuer in this your holy faith in Christ and loue to the Saints vnto the end Amen Yours to vse in the Lord Christ Iesus HENRIE HOLLAND To the Reader ALthough the greater part both of authors and translators of bookes may be taxed of officiousnes and not a few of vngodlines yet are there some whose merits in this kinde doe out-way the demerits of the other These are either those worthie lightes themselues or else those second candlestickes to translate the light into which God specially in these latter yeares hath bestowed as gifts to vse Saint Paules word vpon his Church to the edification of it It is true indeede in one sense that both the one and the other are but candlestickes for the light is Gods but otherwise comparatiuely the author is the light and the translator is as it were an other candlesticke to translate the light into and that for those which thorough ignorance of the tongue could not attaine to the light when it shone out of the authors owne lampe Now although there seeme no great gifts to be required in a translator yet the truth is that if he be not of good discretion to choose the fittest workes of good speech to expresse the authors sentence with fittest wordes and of so great apprehension and former store that by that which he seeth in the author he hath attained to more then paraduenture the author himselfe saw or minded his defectiuenes will bring him in daunger of shewing what gifts are required in a translator for a good translator is neither a paraphrast nor a periphrast which is committed by needeles chaunging or adding words He so behaueth himselfe that the comparing of the originall will commend his fidelitie and that they which know of no originall would take the translator for the author himselfe He must naturalize his translation for the reader without miuring the gift of the author in the natiue worke But these seeme criticke rules to the irregular which offend against their authors to please themselues for as there are many translations of vnworthie workes so are there many transportations of worthie workes which like plantes ill taken vp reioyce not to growe in the soyle into which they are translated And yet neuerthelesse it cannot without iniurie be denied that this age hath afforded many excellent translations of excellent and learned authors to the benefit of our people amongst whom Maister Rollocke the reuerend Author of this worke deserueth an eminent place as also this worke it selfe is very acceptable together with the translators godly labour in this and other things commodious to the Church of Christ This inclined me the rather to commend it to thee in these few lines not as taking vpon me any thing but as a poore man where he is better knowne is sometimes engaged for a rich This labour is become ours not onely because it is thus well englished but also because the Author is a Scottishman which is now to the wise hearted a synonymie of an Englishman And it shall be to the praise of both the Nations to receiue both mutuall and common benefits without that emulation which was betwixt Israel and Iuda It is a comely thing to speake in the words of that King that was so miraculously restored to declare the signes and wonders of the high God which we see this day euen this vnanimitie in receiuing the King wrought no doubt by diuine instinct rather then grace in some which otherwise mendaciter deduntie as Dauid saith Let vs on the otherside goe out in our sinceritie and meete the King of Kings with Hosanna And I beseech you by the wonder of our neighbours which is our innocent aggregation to this scepter let the solution of an obiection by King Henry the seuenth of noble memorie and of so renowned wisedome be our satisfaction that the soueraigntie is deuolued where it is not onely by the prouidence but also by the ordinance of God to the comfortable vniting of that Nation rather then Nations which at the first vpon the matter was indeede but one though for some yeares past it were diuided by conceit Let vs take vp the argument of Abraham We are brethren c. And as this is a worke of vocation so let vs hold the comming of our King to bee the worke of reuocation to call vs backe to vnitie And so gentle reader I commit thee to the God of peace and vnitie Thine in Christ Francis Marbury To the Reader CHristian reader I pray thee pardon all faults in this first impression I could not well be present with the workemen for their direction Some schoole poynts and phrases of schoole men doe not so well relish in the English tongue nor could be rendred to my content whatsoeuer is wanting in word or matter in this edition I will amend in the next if the Lord permit farewell Thine in Christ Iesus Henry Holland The Contents 1OF our effectuall calling 1 2 Of the word of God or of the couenant in generall and of the couenant of workes in speciall 6 3 Of the couenant of Grace 11 4 Of such as be comprehended in may truely be said to be vnder the couenant of God 27 5 A comparison of our iudgement and of the aduersaries concerning both these couenants 31 6 Of the written word or of the written couenant of God 38 7 Of the number of the controuersies which are concerning the written word and first whether the scripture be the word of God 40 8 How it may appeare that the scripture is the word of God 45 9 Of the first proprietie of the sacred scripture 54 10 Of the second proprietie of the sacred scripture 57 11 Of the third proprietie of the sacred scripture 62 12 Of the fourth proprietie 66 13 Of the fift proprietie of the scripture 70 14 Of the sixt proprietie of the scripture 74 15 Of the seuenth proprietie of the scripture 77 16 Of the eight proprietie of the scripture 80 17 Questions more accidentall concerning the holy Scripture and first of the bookes wherein the same is contained 82 18 Of the authenticall edition of the Bible 90 19 Of the Greeke edition of the new Testament 97 20 Of the translations of the old Testament 102 21 Of the Syriacke translation of the new Testament 108 22 Of the Latin translations of both testaments 110 23 Of the translation of the Bible into the mother tongue 113 24 Of sinne in generall 127 25 Of originall sinne 133 26 Of concupiscence 144 27 Of actuall sinne 146 28 The controuersie concerning the sinne against the holy Ghost 153 29 Of iustifying faith 158 30 Of the improper significations
in all succeeding ages God himself with his owne hand did first write in tables of stone the words of the Decalogue Next after this he gaue it in charge vnto Moses that he should afterwards write and record all things which hee receiued at Gods owne mouth and that the people of God might be assured that the bookes of Moses came not by mans will but were giuen by diuine inspiration the Lord sealed 2. Tim. 3. 16 and testified these writings to be his heauenly oracles by manie great wonders before they were written when they were written and after they were written And Moses wrote the Word of both couenants of both I say Legall and Euangelicall but whereas he gaue but as it were the first lineaments of the Euangelicall couenant he set forth the Legall couenant clearely and in full measure For the legall couenant in the bookes of Moses is cleerely recommended and vrged but the Euangelical more darkly set before vs. For which cause all the doctrine of Moses is said to be legall The Law came by Moses Ioh. 1. After Moses God stirred vp his Prophets whose writings also he confirmed with his great miracles and gaue them great authoritie yet were they not to set forth any thing diuers or contrary to the doctrine of Moses and the Patriarches nor to publish any thing but what was grounded in the bookes of Moses but by diuine reuelation they did ad more cleere interpretations as the morning starre of the new testament did more neerely approch These holy men wrote the summe and chiefe heads of their doctrine euen so much as God himselfe thought meete to be reserued for posterity And these records being written were laid vp with the holie books of Moses which were kept in the side of the Arke Iosh 24. 26. Finally after the incarnation of Christ the Euangelicall doctrine or the Gospell first beganne for certaine yeares to be deliuered by voice and to be preached by Christ himselfe and then after by his Apostles And lastly the same was written by the Apostles The works of Gods law and nature are commanded in the bookes of the new Testament And the verie moral law is expounded by Christ himselfe freed from the leauen and corruption of the Pharisees but the works of the law and nature are not recommended to the end that by them men might be iustified and saued but they be commended either to prepare men to intertaine grace offered or to quicken them to proceed and grow in grace receiued as is before shewed Againe the works of regeneration be commanded not for iustification but as testimonies of that iustification which is by faith and of thankfulnes vnto God for which cause so soone as the Apostle hath taught the doctrine of faith he descends to the works of the lawe teaching men that their life and conuersation must be worthie that high calling whereunto we are called in Christ Iesu See Ephe. 4. 1. 1. Thess 2. 12. But faith in Christ is that which is principally required in all the books of the new Testament And thus farre generally of the written word of the couenant CHAP. VII The number of the controuersies which are concerning the written Word and of the first controuersie whether the Scripture be the word of God THere be two kinds of controuersies concerning the holy Scripture The first kind is of such controuersies as bee more essentiall that is which concerne the very essence if I may so speake or being of the Scripture The second kind is of those controuersies which bee more accidentall and doe not so neerely concerne the essence of the Scripture Of the first kind there are ten controuersies or questions the first is Whether the Scripture Propheticall and Apostolicall bee the word of God The second is How it may appeare that this Scripture is Gods word The third is Of the antiquitie of it The fourth is Of the perspicuity or cleerenes of it The fift is Of the simplicitie or plainnesse of it The sixt is Of the viuacitie quickening power or life of it The seuenth is Of the simple euident necessitie of it The eight is Of the perfection sufficiencie thereof that it is sufficient and perfect in it selfe without all vnwritten verities or traditions whatsoeuer The ninth is Whether the Scripture may bee the iudge to determine all controuersies The tenth is Whether the Scriptures Propheticall and Apostolicall must haue the chiefe place of excellency and be in authoritie aboue the Church As for those eight controuersies which follow the two first they are touching the properties of the holie Scripture and these when we shall haue proued that the Scripture is Gods word will appeare euidently for they are necessary consequents of that Theoreme For grant we this that the Scripture is Gods word then these things must follow necessarily first that it is most ancient secondly most cleere thirdly most simple or pure fourthly most powerfull fiftly most necessarie sixtly most perfect seuenthly the greatest best iudge of all controuersies without exception eightly most excellent But for as much as the aduersaries denie these eight properties therefore as is a foresaid there is of euerie one of them a speciall controuersie We are then to handle these controuersies in order and first of that which by due right naturally is to haue the first place Whether the Scripture be the word of God The Aduersaries graunt generally that the holy Scripture is the word of God but when they are brought from the generall to a speciall they break from vs. To speake more plainely the word of God at this day is twofold in the Church of God 1. immediate 2. mediate I call that the Gods written word immediate word of God which doth proceede immediately out of Gods owne mouth and that I call mediate which the Lord speakes by his preacher or Minister We hold then and auouch that the holie Scripture is that immediate and primarie word of God and to bee vnto vs in steed of that first immediate and liuely voice of God himselfe yea that it serues vs in place not only of that liuely voice of God but also of the secret and insearchable mind of God and of Gods vnspeakeable mysteries Our arguments are these 1. For that this is the verie will of God They haue Moses saith he and the prophets that is the bookes of Moses and the Prophets Luk. 16. 29. 2. If we had nothing to supply the defect of the liuely voice of God then doubtlesse our state were worse then that of the old Church of the Iewes which had the oracles of God but it is against all light of reason so to Rom. 3 1. 2. affirme 3. Our third reason is this The first ground of our faith must be either the liuely voice of God or the verie mind and counsell of God or something to supply the want of Gods liuely voyce and of the secret mind of God which must also be
CHAP. XXIX Of iustifying Faith OVr effectual calling is effected first by y e Law then by the Gospell The whole doctrine of the Law may be reduced to this * or forme of reason syllogisme Cursed is he that continueth not in all things which are written in the booke of this law to do them But I haue not continued in them Therefore I am accursed The proposition of this reason is the voice of the Law and that commination which is added to the couenant of works which is thus conceiued Do this and thou shalt liue but if thou do it not thou shalt die THe assumption of this reason is the act of euerie ones conscience that applieth to it selfe the transgression of the law The conclusion likewise is the act of each ones conscience applying to it selfe the iust punishment and curse of God for sinne This forme of reasoning belongs not so much to the calling it selfe as to our preparation to that Our preparation to our effectuall calling effectuall calling which is properly effected by the doctrine of the Gospell For by the doctrine of the Law which is comprehended in this argument wee are amazed and affected with the feeling of our miserie which feeling is the first degree vnto saluation Now the doctrine of the Gospell may be comprehended in this forme Whosoeuer beleeueth shall be iustified and liue But I beleeue therefore I shall be iustified An Euangelicall syllogisme and liue The proposition is the voice of the Gospell or of God himselfe calling For therein is contained the first part of an effectuall calling which is nothing els but a proclaiming of the free couenant the forme whereof is contained in this proposition The Assumption is not indeed the act of the naturall conscience but of euerie ones supernaturall saith applying to himselfe Christ Iesus the Mediator of the couenant and him first crucified and next glorified The Conclusion also is the act of faith applying to euerie one the benefits of Christ his righteousnesse and saluation by him This reason doth properly belong to Calling and the Proposition of it is the first part of calling and the Assumption and conclusion is the second part And seeing the assumption and conclusion are the acts of our faith whereby we doe as it were make answer vnto God that calleth surely we shall not without cause say that the second part of effectuall calling is nothing els but faith Wherefore the common place of Faith must be comprised vnder this of our effectuall calling It followeth therefore that we speake of Faith yea of that faith which is properly simply so called that is of faith which they call iustifying faith For as touching the other kinds of faith which are commonly numbred as a Iustifying faith dead faith c. they are so termed not simply but in some respect and with an addition dead faith temporary faith c. Now in the declaration of faith the first thing that offereth it selfe to be considered is the obiect thereof The The obiect of faith obiect is generally whatsoeuer is contained in the word of God that is the whole truth of God But specially and properly the obiect of it is Iesus Christ with all his benefits There is a twofold consideration of Christ and his benefits for first Christ with his benefits is considered as he is offered in the word and Sacraments that is as he is offered vnto vs as in a looking glasse and yet not so much Christ himselfe as a certaine image or picture of him Of this looking glasse of the word and Sacraments ye reade 1. Cor. 13. 12. We see now as it were in a glasse and by a darke speaking And 2. Cor. 3. 18. But we with open face beholding the glorie of the Lord as in a glasse are transformed into the same image from glorie to glorie Now Christ so considered The glasse wherein we may finde and see the face of Christ is nothing els but Christ preached in the word and represented in the Sacraments We saith he preach Christ crucified 1. Cor. 1. 23. For the Gospell preached doth set Christ in a manner before our eyes Gal. 3. 1. To whom Iesus Christ was before pictured before your eyes and among you crucified Next we be to consider Christ without this glasse of the word and Sacraments as he is in himselfe Of Christ so considered the Apostle speaketh 1. Cor. 13. 12. But then we shall see him face to face And 1. Ioh. 3. 2. But we know that it shall come to passe that when he shall appeare we shall be like him because we shall see him as he is As there is a twofold consideratiō of Christ so the knowledge and apprehension of him is twofold The first is called Faith the A twofold know ledge or apprehension of faith latter Sight Of both these ye reade 2. Cor. 5. 7. For wee walke by faith not by sight These two wayes of knowing apprehending do agree one with another in nature and essence for both of them are the knowledge and apprehension of Christ but they differ in quantity and as they vse to speake more or lesse for the knowledge of faith is the lesser as also is the apprehension whereupon 1. Cor. 13. 9. it is said that we know in part But the knowledge apprehension by Sight is the greater so perfect knowledge and apprehension and this shall haue place in the next world Of this perfect knowledge is spoken in the same chap. vers 10. But after that which is perfect is come And vers 12. Then shall I know euen as I shall be taught These things thus laid downe and knowne it is easily perceiued what the speciall and first obiect of faith is namely Iesus Christ with all his benefits and euen so as he offereth himselfe in the word and Sacraments Or the obiect of faith is the word it selfe or the promises which are made of Christ which is all one Hence it followeth The necessitie of the word preached that whensoeuer the preaching of the word and admistration of the Sacraments shalcease this faith also wherby we now walke must also cease See 1. Cor. 13. Then shall that which is in part be done away To conclude it is to bee noted of this obiect of faith that it is speciall that is offered to me to thee and to euerie man specially and distinctly For albeit the words bee generally conceiued yet they are specially to be taken as spoken to me to thee or of me and of thee Thus much touching the obiect of faith Now we are to speake of the subiect thereof namely wherein it is and from which it proceedeth The subiect of faith is the soule of man and in the soule of man the The subiect of faith reasonable and principall faculties those I terme first the mind then the wil. For as touching the other inferior faculties and affections of the soule faith is not so much
written which was before deliuered by the liuely voice Q. I pray you speak in order vnto me of the subiect or argument in scripture written first by God himself secondly by mē by Moses the Prophets and Apostles A. I will do so Q. What then hath God written A. The sum of the doctrine of the couenant of works of the law euen the very same which he had deliuered first by a liuely voice to the Fathers and to Moses Q. What hath Moses written A. All the celestiall doctrine which he had receiued partly of the fathers by tradition partly of God himselfe Moses books who spake mouth to mouth with him for so the scripture speaketh partly he had learned of the holy Ghost by an inward inspiration to speake in a word whatsoeuer had happened to him and to all the people in his life time for the space of 100. and 20. yeares all these things he committed to writing and gaue to the people Q. Did Moses then write what soeuer true doctrine was deliuered from the beginning of the world to that time A. Moses omitted no point of true doctrine which at any time had bene deliuered concerning either faith or manners for from the beginning vntil that very time one and the same doctrine of truth as touching the substance was taught full and whole in all ages The difference only was in the measure of the reuelation of it that it is accidentall Moses deliuered this doctrine fully and wholy by liuely voice more cleerely and manifestly then euer before then after this it was recorded in writing Q. What did the Prophets write who followed Moses euerie one in their time and order A. The same and all as touching the substance which Moses had written before the difference only was herein that euery one by reuelation did adde a more cleare manifest interpretation as the bright morning starre did approch more neere Q. What haue the Apostles written after the Prophets A. All and the same which from the beginning of the world in al ages before them was both by liuely audible voice deliuered and written they first also by a liuely voice deliuered the same and after committed it to writing Q. Doe you then make no difference betwixt the writings of the Prophets and of the Apostles A. In the matter and substance none in the clearenes and perspicuity thereof very great for the scripture of the Apostles conteineth the same reuelation of the mystery which was declared from the beginning of the world but most fully and most clearely Q. I haue heard you speake concerning both kinds of reuelation considered without comparison now I would haue you to compare together the liuely voice writing that by comparison it may appeare whether is of greater dignity authority A. I will compare them together the liuely voice and scripture are compared either in respect of substance and matter is selfe which is reuealed by these meanes or in respect of the kinds of y e reuelatiō of it If cōparison be made in regard of the matter or substance they must needes be both equall alike seeing that the matter in either is one and the same but if you compare the kinds of reuclation together it cānot truly be denied but that the first better place is due to the liuely voice seeing that the liuely voice is both in respect of time more auncient was before the organs or instruments thereof for the mouth is an instrument more worthy to be preferred before the hand and is a kind of teaching more familiar more fit for the capacity of such as are more rude ignorant Albeit also in some respects writing is to be preferred before the liuely voice For it is a more perfect accurate kind of reuelation fit to instruct those that are more perfect to keepe the truth more firmely In the meane while it cānot be denied but y t in other respects they are both alike for they haue both spoken written the same thing in the same manner to wit as being guided moued by the holy Ghost inspired of God 2. Pet. 1. 21. 2. Tim. 3. 16. To conclude seeing that now the liuely voice by the wil of God hath ceased and in the place of it the scripture hath succeeded so that whole dignity of the liuely voice before mentioned is and ought worthily to be ascribed and referred vnto the scripture or written word of God Q Doe you meane then that the Prophetical Apostolical scripture ought to be now in as great account with vs as the liuelie voice of God himselfe and of extraordinarie men was in times past A. I meane so and in his kinde of reuelation alone I willingly rest as in that which came by inspiratiō from God so long vntill I shall heare at his glorious comming that liuely and most sweete voice of Christ my Sauiour when he shall say to them who shall be at his right hand Come ye blessed of my Father inherit the kingdome prepared for you from the beginning of the world To whom be all praise for euer Amen To God only wise be praise through Jesus Christ for euer Amen