all this serueth him not because Christ the sonne of God is not ioyned withall And though the sayd Iew should be neuer so deuout in his prayers or charitable in almes or precise in keeping the Law and beleeued neuer so steadfastly that he is elect to be saued yet he is neuer the nearer to saluation for all this so long as his Fayth is not grounded vppon the head corner stone which is the person and body of Christ Iesus the true Sauiour After like sort it may be sayd of the Papict when he sayth That he is baptised and beleueth in the Father the Sonne and the holy Ghost three persons and one God And also confesseth Iesus Christ to be the Sonne of God which dyed for our sinnes rose agayne for our righteousnes c. His beliefe therein is true and in deede woulde saue him yf he did stay his saluation in his Fayth and vpon Christ his Sauiour onely according to the promyse and grace of God and goe no further But that he doth not For neyther doth he admit Christ onely to be his perfect Sauiour without the helpe of other Patrons Heades Aduocates and Mediatours nor yet permitteth his Fayth in Christ onely to be the meanes of his iustifycation but setteth vp other by meanes as Hope Charitie sacrifice of the Masse Coufession Pennance Satisfaction Merites and Pardons supposing therby to worke his iustification before God contrary to the worde of promise to the Gospel of grace and to the doctrine of S. Paule Also Sainct Paule in the. 9. to the Romans wryting of this righteousnesse which commeth of Fayth calleth it the righteousnesse of God in these wordes Whom God sayth he hath set vp for a propitiation by Fayth in his blood whereby to make manifest the righteousnes which is of him selfe in tollerating our sinnes c. Rom. 3. By the which righteousnes it is euident that Sainct Paule meaneth the righteousnes of Fayth which almightie God now reuealeth and maketh manifest by preaching of the Gospel Wilt thou see yet more playnely this righteousnes of God how it is taken in S. Paule for the righteousnes of Fayth and therfore is called the righteousnes of God because it is imputed of God onely to Fayth and not deserued of man In the same Epistle to the Romans and in the. 3. chapt aforesaid his wordes be manifest The righteousns of God sayth he is by fayth of Iesus Christ in all and vpon all that do beleeue c. And thus much of the true causes of our iustificatino after the doctrine of Sainct Paule concernyng which causes this distinction furthermore by the way is to be added that as touching the originall causes of our saluation which be diuers and sundry some are externall and without vs some are internall and within vs. Of the externall causes which are without vs the fyrst and principall is the Mercie and grace of God Of this foloweth Predestination and Election then commeth Uocation The last and next cause to vs is the Death and Bloodshed of Christ whereby we are redeemed and all these be externall causes because they are without vs. Of internall causes that be in man through the gyft of God there is but one and no moe in Scripture appoynted That is our Fayth in Christ which is the gyft of God in vs. Besides this there is no gyft of God geuen to man no vertue worke merite nor any thing els that is any part or cause of our saluation but onely this gyft of Fayth to beleeue in Christ Iesus And this is the cause why we holde that Fayth onely iustifyeth meanyng that amongst all the workes deedes actions labours and opperations whatsoeuer man doth or can doe there is nothing in man that worketh saluation but onely his Fayth geuen to him of God to beleeue in Christ his sonne folowing therein the trade of Sainct Paules teaching who in precise wordes so ascribeth iustification to Fayth that he excludeth all other actions of man and workes of the Law And therefore in the fame Epistle to the Romans Sainct Paule reasonyng of the glory of Iustifying asketh this question How this glory is excluded whether by the Law or workes and concludeth no ascribing only the glory thereof to the law of Fayth And consequently vpon the same he inferreth We holde that a man is iustified by Fayth without the deedes of the Law And how then can that be accompted for any part of our iustifycation which Sainct Paule vtterly debarreth and excludeth in that behalfe Of which like exclusiues and negatiues the whole course of Sainct Paules doctrine is full where he still concludeth Sine operibus absque operibus legis non ex operibus dei donum est non ex operibus sed secundum miserecordiam ne quis glorietur Ephe. 2. Non ex operibus Iusticiae que ferimus nos sed secundum propositum suum et gratiam c. Tit. 3. Non secundum opera nostra c. Tim. 2. That is to say It is the gyft of God not of workes that no man should glory c. Not of the workes of righteousnes which we haue done but of his owne mercie c. Not after our workes but after his owne promyse and grace which is geuen to vs. c. Agayne Galla. 2. Non iustificatur homo ex operibus c. That is A man is not iustified by workes c. Item ei qui non operatur credenti autem in eum qui iustificat impium fides imputatur ad iustitiam c. Rom. 4. To him that worketh not but beleeueth in him which iustifieth the wicked his fayth is imputed to righteousnes c. By these exclusiues and negatiues in Sainct Paules doctrine what doth he els meane but vtterly to seclude all kinde of mans merites and workes of the Law from the office and dignitie of iustifying And although he expresseth not the worde onely yet vpon his exclusiues and negatiues this exceptiue must needes be inferred For in all logique the consequent is necessarie and formall as one man is suffered to come into the house and no person els is suffered to enter but one Ergo one man only is suffered to enter into the house And thus much concerning Fayth in Christ proued to be the onely meane or instrumentall or conditionall cause of our Saluation no other besides the same alone by the doctrine of S. Paule taught to the ancient Romans Sainct Paule after he hath thus established vs in certaintie of our Saluation through Fayth in Christ exhorteth vs vehemently and with all instance to good workes shewing the true vse and ende of good workes which is First to shew our obedience and duetifull seruice as we may vnto God who hath done so great thinges for vs. Secondly to relieue our neighbours with our charitie and kindnes as God hath been kinde to vs his enemies Thirdly to stirre vp others
Luk. 17. Without me can ye do nothing Ioh. 15. The Law worketh anger Rom. 4. Now are we quit and deliuered from the Law being dead to that wherein we were once holden Rom 7. The Law to be discerned froÌ„ the Gospel â—he ignorance and blindnes of the Popes Church The first poynt Rom. 7. The strength of the Law The seconde poynt Rom. 10. The death of Christ is the death of the Law that is of the condemnation of the Law The time of the Law how long it lasteth Galla. 3. The time of the Law ceasseth when fayth beginneth 1. Tim. 1. 1. The disease 2. The knowing of the disease 3. The Phisition Repentance is ioyned with fayth yet it is no cause of saluation The thirde poynt Inconueniences that rise in not knowing the true ende of the Law They conceaue saluation in the law They seeke Gods fauoure by workes of the Law The Law is geuen by Moses Grace and verity by Iesus Christ Iohn 1. Law natural Law morral Law euangelical Precepts and counsels Their teaching is of workes of the Law The Law equall with the Gospel or seclude the Gospel Obedience in externe actions In mans power to fulfiâ—lâ— the Law Workes of perfection The state monasticall Vowes of their religious men Equalling Gods law with mans law Their punishing of transgressors They exclud fayth and ascribe saluatioÌ„ to workes merites The syrst Caution Math. 5. Math. 18. Math. 7. Math. 18. Luk. 16. Luk. 12. When the Law speaketh and when the Gospel speaketh The promise of the Gospel is without condition Rom. 3. The seconde Caution The Gospel to whom it belongeth A mourning weede in a mariage feast Christ the fulfiller and the finisher of the Law Rom. 10 The thirde Caution How to ioyne both the Law and the Gospel All men condemned by one All men saued by one A true christian defined Saluation by mercy onely and not by merites One sacrifice for sinne and no more Heb 9. Ephe. 1. Esa. 53. 1. Pet. 2. Collo 1. Rom. 5. 1. Timo. 1. Heb. 2. Rom. 5. Galla. 3. Saluation commeth onely by Fayth Math. 16. Luk. 19. Luk. 7. Luk. 23. Luk. 18. That which is lost by the Law is recouered 〈◊〉 Fayth 〈◊〉 Luk. 18. Math. 9. Iohn 14. Iohn 14. Ioh. 15. Ioh. 15. Act. 26. Act. 10. Math. vlt. Iohn 14. The writings of S. Paule ful of the name of Christ Iesus Act. 16. The personal cause of saluation The instrumental cause How Fayth iustifieth Example of the brasen Serpent Num. 21. What Fayth is by S. Paule Rom. 10. Fayth onely The Turkes Fayth The Iewes Fayth The Papistes Fayth Rom. 9. Rom. 3. The righteousnes of Fayth why it is called Gods righteousnes Rom. 3. The causes of our saluation distincted Grace and mercy Election Vocation Christes passion Fayth in Christ. The meaning cause why fayth only iustifieth Al workes of man excluded from the glory of iustifying Ephe. 2. Tit. 3. Time 2. Galla. 2. Rom. 4. The exclusiues and negatiues of S. Paule to be marked The true vse and ende of good workes Good workes iustifie not but folow the iustified Luk. 17. Fayth iustifieth three maner of wayes The office of Fayth the office of the Law compared togeather Rom. 7. The workes of man be imperfect and therefore haue nothing to do with iustification Rom. 5. Gen. 3. Gen. 12. Deut. 4. Teuit 18. Galla. 3. Deut. 27. Galla. 3. Deut. 6. Luk. 4. Esa. 64. Esa. 11. 65. Ose. 6. 1. King 15. Rom. 3. Rom. 10. Math. vlt. Galla. 2. Ephe. 2. Heb. 9. Rom. 14. Heb. 11. 1. Timo. 2. 1. Ioh. 2. Galla. 5. 2. Cor. 1. Rom. 13.
then do no good deedes Answere I say not so But I say we should do no good works for the intent to get the inheritaunce of heauen or remission of sinne For if we beleeue to get the inheritance of heauen through good workes then we beleeue not to get it through the promise of God Or if we thinke to get remission of our sinnes by our deedes then we beleeue not that they are forgeuen vs and so we count God a lyer For God sayth Thou shalt haue the inheritance of heauen for my Sonnes sake And you say it is not so but I will winne it through my workes Thus you see I condemne not good deedes but I condemne the false trust in any workes for all the workes wherein a man putteth any confidence are therewith poysoned and become euill Wherefore thou must do good workes But beware thou do them not to deserue any good through them for if thou do thou receauest the good not as the gyftes of God but as debt to thee and makest thy selfe fellow with God because thou wilt take nothing of him for nought And what needeth he any thing of thine which geueth all thinges and is not the poorer Therefore do nothing to him but take of him for he is a gentle Lord and with a gladder will geueth vs all that we neede then we can take it of him If then we want ought let vs wite our selues Prease not therefore to the inheritaunce of heauen through presumption of thy good workes for if thou do thou countest thy selfe holy and equall to God because thou wilt take nothing of him for nought And so shalt thou fall as Lucifer fell for his pride Certayne briefe Notes or declarations vpon the foresayd places THis litle Treatise of M. Patericks Places albeit in quantitie it be but short yet in effect it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the Law of the Gospel of Fayth and of Workes with the nature and properties and also the difference of the same which difference is thus to be vnderstanded That in the cause of Saluation and in the office of Iustefiyng these are to be remoued and seperated a sunder the Law from the Gospell and Fayth from Workes otherwyse in the person that is iustefied and also in order of doctrine they ought commonly to go necessarily togeather Therefore whersoeuer any question or doubt ryseth of Saluation or our iustefying before God there the Law and all good workes must be vtterly excluded and stande a part that Grace may appeare free the Promise simple and that Fayth may stand alone which Fayth alone without Law or workes worketh to euery man particularly his saluation through meere promise and the free grace of God This word particularly I adde for the particular certefiyng of euery mans hart priuatly and peculiarly that beleeueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole worlde in generall so is Fayth the instrumentall cause by which euery man applyeth the sayd body of Christ crucified particularly to his owne saluation So that in the action and office of iustefication both Law and workes here be vtterly secluded and exempted as thinges haning nothing to do in this behalfe The reason is this for seeing that all our Redemption vniuersally springeth onely from the body of the Sonne of God crucified there is nothing that can stand vs in stead but that onely wherewith this body of Christ is apprehended Now forasmuch as neither the Law nor Workes but Fayth onely is the thing which apprehendeth the body and death of Christ therefore Fayth only is that matter which iustefieth euery soule before God through the strength of that obiect which it doth apprehende For the obiect only of our Fayth is the body of Christ lyke as the brason Serpent was the obiect of the Israelites looking and not of their hands working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiect of our Fayth yeeldeth or striketh righteousnes to our soules not through working but in beleeuing onely Thus you see how Fayth being the onely eye of our soule standeth alone with her obiect in case of iustefying But yet neuertheles in the body she standeth not alone for besides the eye there be also hands to worke feete to walke eares to heare and other members moe euery one conuenient for the seruice of the body and yet there is none of them all that can see but the eye So in a Christian mans lyfe and in order of doctrine there is the Law there is Repentance there is Hope Charitie and deedes of Charitie all which in life and in doctrine are ioyned and necessarily do concurre togeather And yet in the action of iustefying there is nothing els in man that hath any part or place but only Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified In whom consisteth all the worthines and fulne of our saluation by Fayth that is by our apprehending and receauing of him according as it is written Iohn 1. Whosoeuer receaued him he gaue them power to be made the sonnes of God euen all such as beleeued in his name c. Esay 53. And this iust seruant of mine in the knowledge of him shall iustefie many c. Argument Da Apprehending and receauing of Christ onely maketh vs iustefied before God Iohn 1. ri Christ onely is apprehended and receaned by Fayth si Ergo Fayth onely maketh vs iustefied before God Argument Ba Iustification commeth onely by apprehending and receauing of Christ. Esa 53. ro The Law and Workes doe nothing pertaine to the apprehending of Christ. co Ergo the Law and Workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying fa Euery worke we doe is vniust before God Esa. 64. re Ergo no worke that we doe can iustifie vs before God nor helpe any thing to our iustifiyng Argument Ca If workes coulde any thing further our iustification then should our workes some thing profite vs before God me No workes do the best we can do profite vs before God Luk. 17. stres Ergo no workes that we do can any thing further our iustification Argument Ba All that we can do with God is only by Christ. Iohn 15. ro Our workes and merites be not Christes neither any part of him co Ergo our workes and merites can doe nothing with God Argument Da That which is the cause of condemnation can not be the cause of iustification ri The Law is the cause of condemnation Rom. 4. Ergo it is not the cause of iustification A Consequent We are quit and deliuered from the Law Rom. 7. Ergo we
reconciled Rom. 5. Who hath destroyed death and brought lyfe to light 1. Tim. 1. Who by death hath destroyed him which had the power of death that is the Deuill And hath deliuered them which liued vnder feare of death all their lyfe in bondage Heb. 2. By whose obedience we are made iust By whose righteousnes we are iustified to lyfe Rom. 5. By whose curse we are made blessed and deliuered from the maladiction of the Law Galla. 3. with many other such like c. Wherefore whosoeuer studieth to be accepted with God and to be founde righteous in his sight let him learne diligently by the doctrine of Sainct Paule to make a difference a seperation as farre as from heauen to the earth betweene these two that is betweene the righteousnes of workes and righteousnes of Fayth And in any case beware he bring no other meanes for his iustification or remission of his sinnes but onely Fayth apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by Fayth And as the mortell body without bodely sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but onely by Fayth in the body and blood of Christ whereby to be saued With this Fayth the idolatrous Gentiles apprehended Iesus Christ and receiued thereby righteousnes Cornelius the first baptised Roman so soone as he heard Peter preach Christ receaued straight way the holy Ghost Peter him selfe confessed and for his confession had the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole householde Luk. 19. What a sinner was Marie which had no lesse in her then seauen Deuils and yet because she set her hart and affection vpon that person many sinnes were forgeuen her Luk. 7. The righthand Thiefe how farre was he from all workes of the Law And yet by Fayth entred he iustefied into Paradice the same day with Christ. Luk. 23. In lyke maner although the poore Publican came to the Church with lesse holinesse after the Law yet went he home to his house more iustified then the Pharise with all his workes and all by reason of Fayth Luk. 18. The parable of the Prodigall Sonne which was lost yet reuiued agayne Also of the lost Groate and of the lost Sheepe which went astray and was founde againe What do these declare but that which is lost by the Law to be recouered by Fayth and Grace And how oft do we reade in the Gospel Thy Fayth hath saued thec c Iesus seeing their beliefe c. He that beleeueth in mee I will rayse him vp in the last day c. Beleeue also in mee c. He that beleeueth in mee hath euerlasting lyfe c. Without me ye can do nothing c. He that is in me c. He that loueth me c. He that heareth me c. He that abydeth in me c. He that receaueth me c. Vnlesse ye eate my flesh drinke my blood c. That they may receaue remission of their sinnes by their fayth in me c. Act. 26. To him all the Prophets giue witnes that whosoeuer beleeueth in him should haue remission of sinnes in his name c. Act. 10. He that beleeueth and is baptised Math. vlt. He that beleeueth in mee shall do the workes that I doe and greater then these c. And likewise in the writinges of S. Paule how often do we heare the name of Christ almost in euery third or fourth line where he still repeateth In Christo Iesu per Christum Iesum per Iesum Christum dominū nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius In nomine Domini nostri Iesu Christi c. Beleeue sayth S. Paule to the Iaylor in the Lord Iesus and thou shalt be saued and thy whole house c. Act. 16. Thus then thou seest as the Passion of Christ is only the efficient or personall cause immediate of our saluation so is Fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auayleable For as the Passion of Christ serueth to none but such as do beleeue so neither doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustifie vnlesse it be directed to the body of Christ crucified as to his obiect of whom it receaueth all his vertue And therefore these two must alwayes ioyntly concurre togeather Fayth and Christ Iesus crucified As for example When the Children of Israel were bid of Moses to looke vp to the Brasen Serpent neither coulde the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the sayd Serpent as the onely obiect set vp to the same purpose for them to beholde So our Fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this Fayth is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom. 10. Besides this what action or qualitie soeuer is in man either Hope Charitie or any other kinde of Fayth and beleeuing be it neuer so true except it apprehende this obiect which is the body of Christ the Sonne of God it serueth not to iustification And that is the cause why we adde this particle onely to Fayth and say That Fayth onely in Christ iustifyeth vs to exclude all other actions qualities gyftes or workes of man from the cause of iustifying forsomuch as there is no other knowledge nor gyft geuen of God to man be it neuer so excellent that can stande before the iudgement of God to iustifycation or whereunto any promyse of saluation is annexed but onely this Fayth looking vp to the brasen Serpent that is to the body of Christ Iesus for vs crucifyed As for example When the Turke sayth That he beleeueth in one lyuing God that made heauen earth his beliefe therein is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iew sayth That he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent mercifull iust and true of promyse and that he hath elected the seede of Abraham True it is that he beleeueth and yet
by our example to prayse God to imbrace the same Religion and to do the like For requisite it is that as God hath beene so mercifull vnto vs and gracious in eternall gyftes we should be mercifull likewyse to other in temporall commodities And seeing it hath pleased him of his fatherly goodnes of our partes so little deserued to call vs to so high a vocation to giue the blood of his Sonne for vs to forgiue vs al our sinnes to delyuer vs from this present wicked worlde to make vs citizens of heauen yea his children more then seruants â—ytle then can we doe and well may he thinke those benefices yll bestowed if we forgiue not our neighbours and shew some thing agayne worthy that holy callyng wherewith he hath called vs in mortifying our fleshly lustes here and studying after heauenly thinges And finally if we being prouoked with such loue and kindnes render not againe some loue for loue some kindnes for kindnes seeking how to walke in seruing him so much as we may in holinesse and righteousnesse all the dayes of our lyfe And though our obedience shall alwayes be imperfect do the best we can yet reason would that some obedience we should shew as louing children to such a louing father And this is the cause why Sainct Paule is so vehement and vrgent to call vpon good workes not that workes should iustifie but that we being iustified so mercifully and tenderly through his grace should not abuse his grace in vayne but endeuour our selues to our vtmost to render our seruice agayne to him in such conuersation of lyfe as may most make to his glory and profite of our neighboure And though the wordes of our Sauiour seeme in some places to attribute to our obedience charitie here in earth great rewardes in heauen That is of his owne free grace goodnes so to impute small matters for great desartes And not for vs to clayme any meede thereby or thanke at his hand as by any worthynes of our doinges no more then the Seruant when he commeth from the Plough and seruing the Cattle in the stelde serueth first his Maister at home and wayteth vpon his table the Maister is not bound sayth Christ to thanke his Seruant therefore and did him sit downe So you sayth he when you haue done that is commaunded you say ye are vnprofitable Seruantes ye haue done but what your bounden duetie was to doe Luk. 17. Agayne here also is to be vnderstoode that where such rewardes be ascribed vnto mens deedes it is not for the worthynes of the deede it selfe but for the Fayth of the doer which Fayth maketh the worke to be good in Gods sight For els yf an Infidel should do the same worke that the Christian doth it were nothing but meere sinne before God In that therefore the Christian mans worke is accepted be it neuer so small as to giue a cup of colde water the same is onely for his Faythes sake that doth it and not for the worke which is done Whereby againe we may learne how Fayth onely doth iustifie a man that three maner of wayes First it iustifieth the person in making him accepted and the childe of God by regeneration before he begin to do any good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenes for the same Thirdly it iustifieth the good deedes and workes of man not onely in brynging foorth good fruites but also in making the same workes to be good and acceptable in the sight of God 〈◊〉 which otherwise were impure and execrable in his syght The office therefore of Fayth and Workes is dyuers and must not be confounded Fayth fyrst goeth before and regenerateth a man to God and iustifyeth him in the sight of God both in couering his sinne and in making his good deedes acceptable to God clyming vp to heauen and there wrastling and pleading Christes merites with God and his iudgement for righteousnes for saluation and for euerlasting life Workes and Charitie folow Fayth and are exercised here vpon earth and gloriech onely before man but not before God in shewing foâ—rth obedience both to God and man Further then this our good workes do not reach nor haue any thing to doe in the iudgement of God touching saluation I speake of our good workes as S. Paule speaketh Rom. 7. as they be ours and imperfect for els if our workes could be perfect according to the perfection of the Law as Christ wrought them in the perfection of his flesh then should we obtayne saluation by them according as it is sayd Qui feceret ea viuet in eis But now seeing the imbecâ—â—itie of our flesh can not attayne thereto it foloweth thereof that all glory of iustifying is taken from our workes and transferred onely to Fayth Certayne Principles or generall Verities and infallible Rules of the Scripture grounded vpon the trueth of Gods worde in the argument of iustification The fyrst Principle AS sinne and death came originally by the disobedience of one to all men of his generation by nature So righteousnes and life came originally by the obedience of one to all men regenerated of him by Fayth and Baptisme Rom. 5. The seconde Principle The Promise of God was freely geuen to our first Parentes without their deseruing That the Seede of the woman should breake the Serpents head Gen. 3. The thirde Principle Promyse was geuen freely to Abraham before he deserued any thing That in his Seede all nations should be blessed Gen. 12. The fourth Principle To the worde of God neither must we add nor take from it Deut. 4. The fyft Principle He that doth the workes of the Law shall liue therein Leuit. 18. Galla. 3. The sixt Principle Accursed is he which abideth not in euery thing that is written in the booke of the Law Deut. 27. Galla. 3. The seuenth Principle God onely is to be worshypped Deut. 6. Luk. 4. The eight Principle All our righteousnes is lyke a defyled cloth of a woman Esa. 64. The ninth Principle In all my holy Hill they shall not kill nor slay sayth the Lord. Esa. 11. 65. The tenth Principle God loueth mercie and obedience more then sacrifice Ose. 6. 1. King 15. The eleuenth Principle The Law worketh anger Condempneth and openeth sinne Rom. 3. The twelfth Principle The ende of the Law is Christ to righteousnes to euery one that beleeueth Rom. 10. The thirteenth Principle Whosoeuer beleeueth and is baptised shalbe saued Math. vlt. The foureteenth Principle A man is iustifyed by Fayth without workes freely by grace not of our selues Galla. 2. Ephe. 2. The fyfteenth Principle There is no remission of sinnes without blood Heb. 9. The sixteenth Principle Whatsoeuer is not of Fayth is sinne Rom. 14. Without Fayth it is impossible to please God Heb. 11. The seuenteenth Principle One mediatoure betweene God and
seuenth Proposition proposition 7 The Law was geuen vs to shew our sinne By the Law commeth the knowledge of sinne Rom. 3. I knew not what sinne meant but thorow the Law for I had not knowen what lust had meant except the Law had sayd Thou shalt not lust Without the Law sinne was dead that is it mooued me not neither wist I that it was sinne which notwithstanding was sinne and forbidden by the Lawe Rom. 7. The eight Proposition proposition 8 The Law biddeth vs do that thing which is vnpissible for vs. Argument Da The keeping of the Commandements is to vs vnpossible ri The Law commaundeth vs the keeping of the Commandements i. Ergo the Law commaundeth vs that which is vnpossible Obiection But thou wilt say Wherefore doth God did vs do that which is impossible for vs Answere I answere to make thee know that thou art but euyll and that there is no remedy to saue thee in thine owne hand and that thou mayest seeke remedie at some other for the Law doth nothing els but commaunde thee The doctrine of the Gospell THE Gospell is as much to say in our tongue as Good tidings like as these be here vnder folowing and such other concerning the mercie of God in Christ Jesus for the remission of our sinnes Christ is the sauiour of the Worlde Christ is the Sauiour Christ dyed for vs. Christ dyed for our Sinnes Christ bought vs with his Blood Christ washt vs with his Blood Christ offered him selfe for vs. Christ bore our sinnes on his backe Christ came into the worlde to saue sinners Christ came into this worlde to take away our sinnes Christ was the price that was geuen for vs our sinnes Christ was made debtor for vs. Christ hath payde our debt for he dyed for vs. Christ made satisfaction for vs and our sinnes Christ is our Righteousnesse Christ is our Sanctification Christ is our Redemption Christ is our Peace Christ hath pacified our Heauenly father for vs. Christ is one and all his Christ hath deliuered vs from the Law from the Diuell and from Hell The father of Heauen hath forgeuen vs our sinnes for Christes sake or any such other lyke to the same which declare vnto vs the mercie of God The nature and office of the Law and of the Gospell The Law sheweth vs our sinne The Gospell sheweth vs the remedie for it The Law sheweth vs our Condenmation The Gospell sheweth vs our Redemption The Law is the worde of Irs. The Gospell is the worde of Grace The Law is the worde of threatning by cursing The Gospell is the worde of Comfort The Law is the worde of vnrest The Gospell is the worde of Peace A disputation betweene the Law and the Gospell wherein is shewed the difference or contrarietie betweene them both The Law sayth Pay thy dept The Gospell sayth Christ hath payde it The Law sayth thou art a sinner dispayre for thou art damned The Gospell sayth Thy sinnes are forgeuen thee be of good comfort for thou shalt be saued The Law sayth Make amendes for thy sinnes The Gospell sayth Christ hath made it for thee The Law sayth the Father of heauen is angrie with thee The Gospell sayth Christ hath pacified him with his blood The Law sayth Where is thy righteousnes goodnes and satisfaction The Gospell sayth Christ is thy righteousnes thy goodnes and satisfaction The Law sayth thou art bounde and obliged to mee to the Diuell and to Hell The Gospell sayth Christ hath deliuered thee from them all The doctrine of Fayth FAYTH is to beleeue One Like as Abraham beleeued God and it was imputed vnto him for righteousnes To beleeue God is to beleeue his word and to recount it true that he sayth He that beleeueth not Gods worde beleeueth not God himselfe He that beleeueth not Gods worde he counteth him false and a Iyer and beleeueth not that he may and wyll fulfill his worde and so he denyeth both the might of God and God him selfe The ninth Proposition Fayth is the gyft of God Argument Da Euery good thing is the gyft of God ri Fayth is a good thing i. Ergo Fayth is the gyft of God The tenth Proposition proposition 10 Fayth is not in our power Argument Da The gyft of God is not in our power ri Fayth is the gyft of God i. Ergo Fayth is not in our power The eleuenth Proposition proposition 11 He that lacketh Fayth can not please God Without Fayth it is impossible to please God Rom. 14. All that commeth not of Fayth is sinne for without Fayth can no man please God Heb. 11. Induction He that lacketh Fayth trusteth not God He that trusteth not God trusteth not his worde He that trusteth not his worde holdeth him false and a lyer He that holdeth him false and a lyer beleeueth not that he may do that he promiseth and so denyeth he that he is God Ergo a primo ad vltimum He that lacketh Fayth denyeth God If it were possible for any man to do al the good deedes that euer were done either of men or Angels yet being in this case it is impossible for him to please God The twelfth Proposition proposition 12 All that is done in fayth pleaseth God Right is the word of God and all his workes in fayth Psal. 33. Lord thine eyes looke to fayth that is as much to say as Lord thou delightest in Fayth Ier. 5. The thirtenth Proposition proposition 13 He that hath Fayth bringeth foorth good fruite Argument Da A good Tree bringeth foorth good fruite ri He that hath Eayth is a good Tree i. Ergo He that hath Fayth bringeth foorth good fruite The fourtenth Proposition proposition 14 He that hath Fayth and beleeueth God can not displease God Induction He that hath Fayth beleeueth God He that beleeueth God beleeueth his worde He that beleeueth his worde wotteth well that he is true and faythfull and may not lye knowing that he both may and will fulfill his worde Ergo a primo ad vltimum He that hath Fayth can not displease God neyther can any man do a greater honour to God then to count him true Obiection Thou wilt then say that theft murther adultrie and all vices please God Answere Nay verely for they can not be done in Fayth for a good Tree beareth good fruite Math 7. 12. The fiftenth Proposition proposition 15 Fayth is a certayntie or assurednes Fayth is a sure confidence of thinges which are hoped for and a certayntie of thinges which are not seene Heb. 11. The same spirite certifieth our spirite that we are the children of God Rom. 8. Moreouer he that hath Fayth wotteth well that God will fulfill his worde whereby it appeareth that Fayth is a certayntie or assurednes
friende and the foe the thankfull and vnthankfull the kinsman and stranger A comparison betweene Fayth Hope and Charitie FAyth commeth of the worde of God Hope commeth of Fayth and Charitie springeth of them both Fayth beleeueth the worde Hope trusteth after it that is promised by the worde Charitie doth good vnto her neighbour through the loue that it hath to God and gladnes that is within her selfe Fayth looketh to God and his worde Hope looketh vnto his gyft and rewarde Charitie looketh on her neighbours profite Fayth receaueth God Hope receaueth his rewarde Charitie loueth her neighbour with a glad hart and that without any respect of rewarde Fayth pertayneth to God onely Hope to his rewarde and Charitie to her neighbour The doctrine of Workes WEe beleeue that a man shalbe iustefied without workes Rom 3. No man is iustefied by the deedes of the Law but by the Fayth of Iesus Christ And we beleeue in Iesus Christ that we may be iustefied by the Fayth of Christ and not by the deedes of the Law For yf righteousnes come by the Law then dyed Christ in vayne Galla. 2. That no man is iustefied by the Law is manifest For a righteous man lyneth by his Fayth but the Law is not of Fayth Galla. 3. Moreouer sith it behoued Christ the maker of heauen and earth and all that is therein to die for vs we are compelled to graunt that we were so farre drowned and sunken in sinne that neither our deedes nor all the treasures that euer God made coulde haue holpen vs out of them Therefore no deedes nor workes may make vs righteous No workes make vs vnrighteous If any euyll workes make vs vnrighteous then the contrary workes should make vs righteous But it is proued that no workes can make vs righteous Therefore no workes maketh vs vnrighteous Workes maketh vs neither good nor euill It is proued that workes neither make vs righteous nor vnrighteous Therefore no workes make vs either good or euill For righteous and good are one thing and vnrighteous and euill likewise one Good workes make not a good man nor euyll workes an euyll man But a good man bringeth foorth good workes and an euyll man euyll workes Good fruite maketh not the Tree good nor euyll fruite the Tree euyll But a good Tree beareth good fruite and an euyll tree euyll fruite A good man can not do euyll workes nor an euyll man good workes for a good tree can not beare euyll fruite nor an euyll tree good fruite A man is good ere he do good workes and euyll ere he do euyll workes for the tree is good ere it beare good fruite and euyll ere it beare euyll fruite Euery man and his workes are eyther good or euyll Euery Tree and the fruite thereof are eyther good or euyll Either make ye the tree good and the fruite good also or els make the tree euyll and the fruite of it likewise euyll Math. 12. A good man is knowen by his workes for a good man doth good workes and an euyll man doth euyll workes Ye shall know them by their fruite For a good tree beareth good fruite and an euyll tree euyll fruite A man is likoned to the tree and his workes to the fruite of the tree Beware of the false Prophets which come to you in Sheepes clothing but inwardly they are rauenyng Woolues ye shal know them by their fruites Math. 7. None of our workes eyther saue vs or condemne vs. If workes make vs neither righteous nor vnrighteous then thou wilt say It maketh no matter what we do I answere If thou do euyll it is a sure argument that thou art euyll and wantest Fayth If thou do good it is an argument that thou art good and hast Fayth For a good tree beareth good fruite and an euyll tree euyll fruite Yet good fruite maketh not the tree good nor euyll fruite the tree éuyll so that a man is good ere he do good deedes and euill ere he do euill deedes The man is the Tree his workes are the fruite FAyth maketh the good Tree and Incredulitie the euill Tree such a tree such fruite such a man such workes For all thinges that are done in Fayth please God and are good workes and all that are done without Fayth displease God and are euyll workes Whosoeuer beleeueth or thinketh to be saued by his workes denyeth that Christ is his sauiour that Christ dyed for him and all thinges that pertayne to Christ for how is he thy sauiour if thou mightest saue thy selfe by thy workes or whereto shoulde he dye for thee yf any workes might haue saued thee What is this to say Christ dyed for thee Uerely that thou shouldest haue dyed perpetually And Christ to deliuer thee from death dyed for thee and changed thy perpetuall death into his owne death for thou madest the fault and he suffered the payne and that for the loue he had to thee before thou wast borne when thou haddest done neither good nor euyll Now seeing he hath payde thy debt thou needest not neither canst thou pay it but shouldest be damned if his blood were not But sith he was punished for thee thou shalt not be punished Finally he hath deliuered thee from thy condemnation and all euyll and desireth nought of thee but that thou wilt acknowledge what he hath done for thee and beare it in minde and that thou wouldest helpe other for his sake both in worde and deede euen as he hath holpen thee for novght and without rewarde O how ready woulde we be to helpe others yf we knewe his goodnes and gentlenes towardes vs. He is a good and greate Lord for he doth all for nought Let vs I beseech you therefore folow his footesteppes whom all the worlde ought to prayse and worshyp Amen He that thinketh to be saued by his workes calleth him selfe Christ. For he calleth him selfe the Sauiour which pertayneth to Christ onely What is a Sauiour but he that saueth And he saith I saued my selfe which is as much to say as I am Christ for Christ onely is the sauiour of the world We should do no good workes for the intent to get the inheritance of heauen or remission of sinnes For whosoeuer beleeueth to get the inheritance of heauen or remission of sinne through workes he beleeueth not to get the same for Christes sake And they that beleeue not that their sinnes are forgeuen them and that they shalbe saued for Christes sake they beleeue not the Gospell for the Gospell sayth You shalbe saued for Christes sake your sinnes are forgeuen for Christes sake He that beleeueth not the Gospel beleeueth not God So it foloweth that they which beleeue to be saued by their workes or to get remission of their sinnes by their owne deedes beleeue not God but recount him as a lyer and so vtterly deny him to be God Obiection Thou wilt say Shall we
are not quit and deliuered by the Law Forasmuch therefore as the trueth of the Scripture in expresse wordes hath thus concluded our saluation in Fayth onely we are inforced necessarily to exclude all other causes and meanes in our iustification and to make this difference betweene the Law and the Gospell betweene Fayth and Workes affyrming with the Scripture and worde of God that Law condemneth vs our Workes do not auayle vs and that Fayth in Christ onely iustifieth vs And this difference and distinction ought diligently to be learned and reâ—ayned of all christians especially in conflict of conscience betweene the Law and the Gospel Fayth Workes Grace and Merites Promise and Condition Gods free election and mans free will So that the lyght of the free grace of God in our saluation may appeare to all consciences to the immortall glory of Gods holy name Amen The order and differences of places The Gospel Fayth Grace Promise Gods free electioÌ„ Antitheta The Law Workes Merites ConditioÌ„ Mans free will The difference and repugnance of these foresayde places being well noted and extended it shall giue no small light to euery faythfull Christian both to vnderstande the Scripture to iudge in cases of conscience and to reconcile such places in the olde and new Testament as els may seeme to repunge according to the rule of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures c. Contrariwyse where men be not perfectly in these places instructed to discerne betweene the Law and the Gospel betweene Fayth and Workes c. they can neuer rightly estable their mindes in the free promyses of Gods grace but walke confusedly without order in all matters of religion examles whereof we haue too much in the Romish Church who confounding these places togeather without distinction folowing no methode haue peruerted the true order of Christian doctrine and haue obscured the sweete comfort and benefite of the Gospel of Christ not knowing what the true vse of the Law nor of the Gospel meaneth In the doctrine of the Law three thinges to be noted In the Law therefore three thinges are to be considered First what is the true vigor and strength of the Law which is to require full and perfect obedience of the whole man not onely to restraine his outward actions but also his inwarde motions and inclinations of will and affection from the appetite of sinne And therefore sayth S. Paule The Law is spirituall but I am carnall c. Rom. 7. Whereupon riseth this proposition that is That it is not in our nature or power to fulfill the Law Item the Law commandeth that which is to vs vnpossible c. The seconde thing to be noted in the doctrine of the Law is to consider the time and place of the Law what they be and how farre they extende For as the surging Seas haue their bankes and barres to keepe them in so the Law hath his times and limits which it ought not to passe If Christ had not come and suffered the time and dominion of the Law had been euerlasting but now seeing Christ hath come and hath dyed in his righteous flesh the power of the Law against our sinfull flesh doth cease for the ende of the Law is Christ. Rom. 10. that is The death of Christes body is the death of the Law to all that beleeue in him So that whosoeuer repenteth their sinnes and flie to the death and passion of Christ the condemnation and time of the Law to them is expired Wherefore this is to be vnderstoode as a perpetuall rule in the Scripture that the Law with all his sentences and iudgements wheresoeuer they are written eyther in the olde Testament or in the new do euer include a priuie exception of repentance and beliefe in Christ to the which alwayes it geueth place hauing there his ende and can proceede no further according as S. Paule doth say The Law is our Scholemaister vntill Christ that we might be iustified by Fayth Galla. 3. Moreouer as the Law hath his time how long to reigne so also it hath his proper place where to reigne By the reigne of the Law here is meant the condemnation of the Law For as the time of the Law ceasseth when the fayth of Christ in a true repenting hart beginneth so hath the Law no place in such as be good and faythfull that is in sinners repenting and amending but onely in them which be euyll and wicked Euyll men here I call all such which walking in sinful flesh are not yet driuen by earnest repentance to flie to Christ for succoure And therefore sayth S. Paule To the iust man there is no Law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is meant not he which neuer had disease but he who knowing his disease seeketh out the phisition and being cured keepeth him selfe in health as much as he may from any moe surfettes Notwithstanding he shall neuer so keepe him selfe but that his health that is his new obedience shal alwayes remayne frayle and vnperfect and shall continually neede the Phisition Where by the way these three thinges are to be noted First the sicknes it selfe Second the knowing of the sicknes Thirde the Phisition The sicknes is sinne The knowing of the sicknes is repentance which the Law worketh The Phisitian is Christ. And therefore although in remission of our sinnes Repentance is ioyned with Fayth yet it is not the dignitie or worthines of repentance that causeth remission of sinnes but only the worthines of Christ whom Fayth onely apprehendeth no more then the feeling of the disease is the cause of health but onely the Phisition for els when a man is cast condempned by the Law it is not repentance that can saue or deserue lyfe but if his pardon come then is it the grace of the Prince and not his repentance that saueth him The thirde poynt to be considered in the doctrine of the Law is this That we marke well the ende and purpose why the Law is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuince our wickednesse and to make vs feele the danger thereof to this ende and purpose that we seeing our condemnation and being in our selues confounded may be dryuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom onely is to be found our remedie and in none other And this ende of the Law discreetely ought to be pondered of all Christians otherwyse they that consider not this ende and purpose of the Law fall into manifolde errours and inconueniences 1 First they peruert all order of doctrine 2 They seeke that in the Law which the Law can not giue 3 They
can not comfort them selues nor others 4 They keepe mens soules in an vncertayne doubt and dubitation of their saluation 5 They obscure the lyght of Gods grace 6 They are vnkinde to Gods benefites 7 They are iniurious to Christes passion and enemies to his Crosse. 8 They stoppe christian libertie 9 They bereaue the Church the Spouse of Christ of her due comfort as taking away the Sonne out of the worlde 10 In all their doings they shoote to a wrong marke For where Christ onely is set vp to be apprehended by our Fayth and so freely to iustifie vs they leauing this iustification by Fayth set vp other markes partly of the Law partly of their owne deuising for men to shoote at And heere commeth in the manifest and manyfolde absurdities of the B. of Romes doctrine which as in a catalogue here foloweth Errours and absurdities of the Papistes touching the doctrine of the Law and of the Gospel 1 THey erroniously conceaue opinion of saluation in the Law which onely is to be sought in the fayth of Christ and in no other 2 They erroniously do seeke Gods fauour by workes of the Law not knowing that the Law in this our corrupt nature worketh onely the anger of God Rom. 3. 3 They erre also in this That where the office of the Law is diuers and contrary to the Gospel they without any difference confounde the one with the other making the Gospel to be a Law and Christ to be a Moses 4 They erre in deuiding the Law vnskilfully into three partes into the law Naturall the law Morrall and the law Euangelicall 5 They erre againe in deuiding the Law euangelicall into precepts Counsels making the precepts to serue for all men the Counsels only to serue for them that be perfect 6 The chiefe substaunce of all their teaching and preaching resteth vpon the workes of the law as may appeare by their Religion which wholly consisteth in mens merites traditions lawes Canons decrees and ceremonies 7 In the doctrine of saluation of remission and iustification eyther they admixt the Law equall with the Gospel or els cleane secluding the Gospel they teach and preach the Law so that litle mention is made of the fayth of Christ or none at all 8 They erre in thinking that the Law of God requireth nothing in vs vnder payne of damnation but onely our obedience in externe actions as for the in warde affections and concupisence they esteeme but light matters 9 They not knowing the true nature and strength of the Law do erroniously imagine that it is in mans power to fulfill it 10 They erre in thinking not onely to be in mans power to keepe the Law of God but also to performe more perfect workes then be in Gods Law commaunded And these they call the workes of perfection and hereof rise the workes of Supererogation of Satisfaction of Congruitie and Condignitie to store vp the treasure hoâ—se of the Popes Church by Indulgences to be sold â—at to the people for money 11 They erre in saying that the state monasticall is more perfect for keeping the counselles of the Gospel then other states be in keeping the Law of the Gospel 12 The counsels of the Gospel they call the vowes of their religious men as profounde Humilitie perfect Chastitie and wilfull Pouertie 13 They erre abhominably in equalling their lawes and constitutions with Gods law and in saying that mans law bindeth vnder payne of damnation no lesse then Gods law 14 They erre simply in punishing the transgressors of their lawes more sharpely then the transgressors of the law of God as appeareth by their Inquisitions and their Cannon law c. 15 Finally they erre most horribly in this That where the free promise of God ascribeth our saluation only to our Fayth in Christ excluding workes They contrarily ascribe saluation onely or principally to workes and merites excluding Fayth Whereupon riseth the application of the sacrifice of the Masse Ex opere operato for the quicke and the dead application of the merites of Christes passion in Bulles application of the merites of all religious orders such other moe specified more at large c. Here foloweth three Cautions to be obserued and auoyded in the true vnderstanding of the Law FIrst that we through the misunderstanding of the Scriptures do not take the Law for the Gospel nor the Gospel for the Law but skilfully discerne distinct the voyce of the one from the other Many there be which reading the booke of the new Testament doe take and vnderstande whatsoeuer they see contayned in the sayd booke to be onely and meerely the voyce of the Gospel And contrariwise whatsoeuer is contayned in the compasse of the old Testament that is within the Law Stories Psalmes Prophets to be only and meerely the worde and voyce of the Law wherein many are deceaued For the preaching of the Law and of the Gospel are mixed togeather in both the Testamentes as well the olde as the new Neither is the order of these two doctrines to be distincted by Bookes and leaues but by the diuersitie of Gods spirite speaking vnto vs. For sometimes in the olde Testament God doth comfort as he comforted Adam with the voyce of the Gospel Sometimes also in the new Testament he doth threaten and terrifie as when Christ threatned the Pharises In some places againe Moses and the Prophets play the Euangelistes in so much that Ierome doubteth whether he shoulde call Esay a Prophet or an Euangelist In some places likewise Christ and the Apostles supply the part of Moses And as Christ him selfe vntill his death was vnder the Law which Law he came not to breake but to fulfill So his Sermons made to the Iewes for the most part runne all vpon the perfect doctrine and workes of the Law Shewing and teaching what we ought to do by the right law of Iustice and what danger insueth in not performing the same All which places though they be contayned in the booke of the new Testament yet are they to be referred to the doctrine of the Law euer hauing in them included a priuie exception of repentance and fayth in Christ Iesus as in example where Christ thus preached Blessed be they that be pure of hart for they shall see God c. Math. 5. Except ye be made lyke these children ye shall not enter c. Math. 18. But he that doth the will of my Father shall enter into the kingdome of heauen c. Math. 7. The parable of the vnkind Seruant iustly cast into prison for not forgiuing his felow c. Math. 18. The casting of the rich glutton into hel c. Luk. 16. He that denieth me here before men I will deny him before my father c. Luke 12. with such other places of like condition All these I say pertayning to the doctrine of the law
do euer include in them a secret exception of earnest repentance and fayth in Christes precious blood For els Peter denied and yet repented Many Publicans and sinners were vnkind vnmerciful and hard harted to their fellow seruantes and yet many of them repented by fayth were saued c. The grace of Christ Iesus worke in vs earnest repentance and fayth in him vnfaigned Amen Briefly to know when the Law speaketh and when the Gospel speaketh and to discerne the voyce of the one from the voyce of the other this may serue for a note that when there is any mortall worke commanded to be done either for eschewing of punishment or vpon promise of any rewarde temporall or eternall eyther els when any promise is made with condition of any worke commaunded in the Law there is to be vnderstanded the voyce of the Law Contrarily where the promise of lyfe and saluation is offered vnto vs freely without all our merites and simply without any condition annexed of any Law either naturall ceremonial or morall all these places whether they be reade in the olde Testament or in the new are to be referred to the voyce doctrine of the Gospel And this promise of God freely made to vs by the merites of Iesus Christ so long before prophecied to vs in the olde Testament and afterwardes exhibited in the new Testament and now requiring nothing but our fayth in the sonne of God is called properly the voyce of the Gospel and disscreth from the voyce of the Law in this that it hath no condition adioyned of our meriting but only respecteth the merites of Christ the sonne of God By whose fayth only we are promised of God to be saued iustified according as we reade Rom. 3. The righteousnes of God commeth by Fayth of Iesus Christ in all and vpon all that do beleeue c. The seconde Caution or danger to be auoyded is that we now knowing how to discerne rightly betweene the Law the Gospel and hauing intelligence not to mistake the one from the other we must take heede againe that we breake not the order betweene these two taking applying the Law where the Gospel is to be applyed either to our selues or towardes others For albeit the Law and the Gospel many times are to be ioyned togeather in order of doctrine yet case may fal some times that the Law must be utterly sequestred from the Gospel as when any person or persons do feele them selues with the maiestie of the Law and iudgement of God so terrified and oppressed and with the burden of their sinnes ouerwayed and throwen downe into vtter discomfort and almost euen to the pit of hell as it happeneth many times to soft timerous consciences euen to Gods good seruants when such mortified harres do heare either in preaching or in reading any such example or place of the Scripture which pertayneth to the law let them thinke the same nothing to belong to them no more then a mourning weede belongeth to a mariage feast And therfore remouing vtterly out of their mindes all cogitation of the Law of feare of iudgemeut and condemnation let them onely set before their eyes the Gospel the sweete comfort of Gods promises free forgiuenes of sinnes in Christ grace redemption liberty reioycing Psalmes thankes singing and a paradice of spiritual iocunditie nothing els thinking thus with them selues that the law hath done his office in them already now must needes geue rome to Christ the sonne of God who is the Lord maister the fulfiller also the finisher of the law for the ende of the law is Christ. Rō 10. The third danger to be auoyded is that we do not use or apply on the contrary side the Gospel in steade of the Law For as the other before was euen as much as to put on a mourning gowne in the feast of a mariage so is this but euen to cast Pearles before Swine wherein is a great abuse among many For commonly it is seene that these worldly Epicures and secure Momanistes to whom the doctrine of the Law doth properly appertaine doe receaue apply to them selues most principally the sweete promises of the Gospel and contrariwise the other contrite brused hartes to whom belongeth only the ioyfull tydinges of the Gospel and not the Law for the most part receaue retaine to them selues the terrible voyce sentences of the law wherby it commeth to passe that many do reioyce where they should mourne And on the other side many do feare and mourne where they neede not Wherefore to conclude in priuate use of life let euery person discreetly discerne betweene the Law and the Gospel and apply aptly to him selfe that which he seeth conuenient And againe in publique order of doctrine let euery discreete Preacher put a difference betweene the broken harts of the mourning sinners the unrepentant worldlinges and so conioyne both the Law with the Gospel and the Gospel with the Law that in throwing downe the wicked euer he spare the weake harted and againe so spare the weake that he do not encorage the ungodly And thus much concerning the coniunction difference betweene the Law and the Gospel upon the occasion of M. Patericks Places The ende of M. Patericks Places A BRIEFE COLLECTION OR EXPOSITION OF a summe of Sainct Paules doctrine delivered upon the same Of all Christians to be obserued and learned AS all men be transgressors by disobedience of one Adam though they neuer touched the Apple comming of his seede by nature So all men be iustified by the obedience of one which is Christ though they did no righteousnes being likewise borne of him by spirituall regeneration and fayth And therefore as all men comming of Adam be condemned originally before they grow up to commit any sinne against the Law so all men be saued originally being regenerated by Fayth in Christ before they begin to do any good worke of charitie or any other good deede A true Christian knoweth nothing els but Christ onely crucified which is onely the obiect whereunto our fayth looketh Also Sainct Paule cutting off and excluding all glorie of mans deseruinges stayeth onely upon Gods promise and upon grace not mens merites upon mercie not mens labouring or running upon election and calling c. He also admitteth no sacrifice for sinne but the sacrifice of Christ alone and that done once for all with blood For without blood there is no remission of sinne which onely is applyed to us by Fayth and by nothing els Heb. 9. He deth also declare vnto vs the vertue of the Crosse and Passion of Christ. By whose blood we haue redemption and remission of our sinnes Ephe. 1. By whose strypes we are made whole Esa. 53. 1. Pet. 2. By whose Crosse all thinges are pacified both in heauen and earth Collo 1. By whose death we are
Peace sayth he be to thee brother and kissed him and both were beheaded togeather Andrew the Apostle ANdrew the Apostle of our Lord and sauiour Christ and brother to Peter being â—onuersant in a Citie of Achaia called Patris through his diligent preaching had brought many to the Fayth of Christ. Egeas the Gouernour knowing this resorted thyther to the intent he might constrayne as many as did beleeue Christ to be God by the whole consent of the Senate to do sacrifice vnto the Idols and so giue deuine honoure to them Andrew thinking good at the beginning to resist the wicked counsayle and doinges of Egeas went vnto him saying in this effect That it behoued him that was Iudge of men first to know his Iudge which dwelleth in Heauen and then to worshyp him being knowen and so in worshypping the true God to reuoke his minde from false Gods and blinde Idols But the Preconsull esteeming these thinges to be as vayne especially seeing the Iewes as he sayd had crucified Christ before therefore charged and commaunded Andrew not to teach and preach such things any more or if he did that he should be fastoned to the Crosse with all speede Andrew abyding in his former mynde very constant answered concerning the punishment which he threatned He would not haue preached the honour and glory of the Crosse if he had feared the death of the Crosse. Wherevpon sentence of condempnation was pronounced that Andrew teaching and enterprising a new sect and taking away the religion of their goddes ought to be crucified Andrew comming to the place and seeing a farer off the Crosse prepared did change neither â—ullor nor countenance but out of the abundance of his hart did speake and sayd O Crosse most welcome and long looked for with a willing mynde ioyfully and desirously I come to thee being Scholler of him which did hang on thee because I haue been alwayes thy louer and haue coueted to imbrace thee So being crucified he yeelded vp the Ghost Thomas the Apostle THomas the Apostle of our sauiour Iesus Christ preached to the Parthians Meds and Persians Also to the Germanes Hiraconis Bactris and Magis He suffered in Calamina a citie of Indea being slayne with a Dart. Bartholomew the Apostle BArtholomew the Apostle of our Lord and Sauiour Christ preached to the Indians and conuerted the Gospel written by S. Mathew into their tongue where he continued a great space doing many myracles At last in Albania a Citie of greater Armenia after diuers persecutions he was beaten downe with staues then crucified and after being exâ—oriate he was also beheaded Matthias the Apostle MAtthias the Apostle of our Sauiour Christ after he had preached to the Iewes at length he was stoned and beheaded Some do recorde that he dyed in Ethiopia Philip the Apostle PHilip the Apostle of our Sauiour Christ after he had much laboured among the barbarous nations in preaching the worde of saluation to them At last he suffered in Hirapolis a citie of Phrigia being there stoned to death crucified where also he was buried and his daughters also with him Iudas called Thaddeus the Apostle IVdas called Thaddeus the Apostle of our Lord and Sauiour Christ brother of Iames preached to the Edessens and to all Messopotamia He was afterwardes slayne vnder Angarus king of the Edessens in Berito Symon called Zelous the Apostle SYmon called zelous the Apostle of our Sauiour Christ preached at Maritanâ—a and in the countrie of Affricke and in Britania He was likewise crucified FINIS Imprinted at London by William White 1598. Luk. 17. Math. 17. Math. 21. Mark 11. Rom. 10. Act. 16. Iohn 3. Iob. 42. Iohn 4. Luk. 7. Luk. 11. Math. 14. Math. 16. Luk. 7 Math. 8. Mark 14. Math. 9. Luk. 23. Iohn 17. Iohn 17. Luk. 18. What the Law is A deuision of the CoÌ„mandementes Exod. 20. The loue of God the loue of our neighbour Math. 22. 1. Iohn 4. Rom. 13. Galla. 5. Iohn 16. Heb. 11. The Law requireth perfect obedience Enthymema Fayth is the onely gyft of God Rom. 9. The office of the Law Rom. 3. Rom. 7. The Lawe ordeyned to bring vs to Christ. Luke 2. Iohn 4. Luke 2. Rom. 5. Rom. 4. 1. Pet. 2. Apoc 1. Galla. 1. Esay 53. 1. Tim. 1. 1 Iohn 3. 1. Tim. 2. Rom. 8. Collo 2. 1. Cor. 7. 1. Cor. 1. 1. Cor. 1. Ephes. 2. Rom. 5. 1. Cor. 3. Collo 2. 1. Iohn 1. Rom. 3. Iohn 1. Rom 7. Collo 1. Rom. 4. Act. 14. 20. Deut. 27. Luk. 2. Rom 7. Ephes. 6. The contrary operation of the Law of the Gospel The doctrine of Fayth The. 9. Proposition Rom. 14. Heb. 11. An Argument or Induction Psal. 33. Jer. 5. Induction Math. 7. 12. A definition of fayth Heb. 11. Rom. 8. Iustification by faith only Rom. 4 Rom. 3. Galla. 2. Rom. 4. Aba 2. Rom. 1. Galla. 2. Fayth in Christ what it is Mark 16. Iohn 3. Iohn 6. 1. Iohn 5. Iohn 20. Act. 10. Act. 16. Rom. 10. Mark 16. Iohn 3. Iohn 16. 1. Iohn 3. Iohn 1. Math. 16. Iohn 11. Iohn 20. Act. 8. Iohn 4. Luk. 2. Heb. 13. Apoc 1. Heb. 9. 1. Pet. 2. Mark 16. A comparison betweene Fayth and Incredulitie What hope is Psal. 118. Pro. 28. Psal. 118. Psal. 115. Pro. 12. Ier. 17. 1. Tim. 6. Luke 18. Psal. 2. Ier. 17. Psal. 14. Eccles. 34. Sap. 3. Psal. 5. The rule of charitie A comparison betweene Fayth Hobe and Charitie What good workes do Rom. 3. Galla. 2. Galla. 3. Workes do not make vs righteous An argument on the contrary sence Works make vs neyther good nor euyll before God Good fruite is signe of a good tree but not the cause thereof Math. 12. A man likoned to the tree and his workes to the fruite Math. 7. Fayth maketh a good man To say that our workes do saue vs is to deny that Christ is our sauiour Christ to delyuer vs from death dyed for vs. Christ hath payde our debt Christ desireth no recompence but thankfulnesse No sauiour but Christ onely No remission but in Christ Good workes not excluded to be left vndone but not to iuste fie vs when they are done Not the doing of good workes but the trusting in good workes condemned We must doe good works but not to mente thereby We must not thinke to win heauen by good workes The Law and the Gospell how they are to be ioyned and how to be seperated Grace free Promise simple Fayth alone Particularly Fayth is the onely instrumentall cause of euery mans particular saluetioÌ„ The body of Christ the obiect of our fayth Fayth is only the eye of the soule which looketh to Christ. Iohn 1. Esay 53. As many as receiued him to them he gaue power c Iohn 1. And he by the knowledge of him shall iustifie many c. Esa. 53. Esa. 53. All our righteousnes is as fylthy cloâ—â—s Esa. 64. WheÌ„ ye haue done all that is coÌ„manded you say We are vnprofitable seruants