THE generall condi­tion of mankinde, being already brought vnto such wretched passe, and forlorne miserie, partly by naturall corruption, partly by leaud con­uersation, that nothing is more euident and certaine, then the fast comming on, and drawing neare of that appointed day, in vvhich must bee rendered vnto euery one the deserued punishment of all their false opinions, and vvicked deeds: who would not in this case, iudge it his part and duetie, greatly to esteeme, and worthily to receiue with attentiue eares, that [Page 2]counsell and instruction vvhich teacheth the way, how the deter­mined vengeance of that approch­ing doomes day may bee escaped. To performe this, is an hard mat­ter indeed: yet a very worthy work: In the setting forth whereof, I sup­pose the more extraordinary pains to bee required, because nothing hath been more assayed, by some aduenturous diuines of this age, yet nothing lesse brought to a point and finished.

As for this my labour, such as it is, I bequeath it to posteritie; for I neither seeke after nor reckon of, such common Patrons, as these daies affoord: Because I haue hated euen with perfect detestation, the nice vntowardnesse of these daintie times, running after each palpable error of former ages, with strong emulation; but denying to them­selues, with enuious folly, all bene­fit of things present, be they neuer so good: And being daily and con­tinually aduertised, by the plaine [Page 3]and sensible proofe of so many mischiefes, comming in troupes vpon them, yet neuerthelesse (a iust plague for fooles) they stil re­maine sottish, and without vnder­standing. Therefore I appeale vn­to the age next following: not this now consisting of fleshly minded and worldly men, that will bee set to sale, and corrupted: but that succeeding after this, which shalbe filled with the spirit, and good con­ditions: This small treatise, doe I betake vnto that age: whereof see­ing that I haue no feare, lest it should giue partiall sentence, fore­stalled with fauour, or impoisoned with malice, I am come to this as­sured hope, to thinke that it vvill entertaine this worke, with all rea­dinesse: And (if truth deceiue mee not) will preserue and keepe it safe­ly from time to time. But before I come to the point it selfe, I think it not amisse, briefely to repeate the flourish and preamble of B. Le­cture; wherein both the seate of [Page 4]the question now in hand, is con­teined. And whereof betwixt him and mee, there is full agreement without any controuersie: Name­ly, that the Apostle, whilst hee in­formeth the Romans of the way, and meanes to attaine saluation; hee teacheth them, that the same doth wholly consist in nothing else, but the Gospell onely. And the Gospell is the free exhibiting, or gratious vouchsafing of Gods fauour, viz. The mercie and loue of God for Christs sake, which the A­postle sometimes calleth the Righ­teousnesse of God, sometimes the power of GOD vnto saluation. And he saith that it is reuealed, ma­nifested and communicated to men by the meanes of faith, as it is writ­ten:Rom. 1.17. Abac. 2.4. The Iust shall liue by faith. And lest any man aduancing himselfe in the fleshly conceiued worthines of his own perfections, should bold­ly perswade himselfe, that by some helpe or other, either of naturall strength, inclination, or else of [Page 5]learning, skill, and profound know­ledge, or of ceremonious worship­ping, and customary deuotions, hee might procure this Righte­ousnesse and saluation; this is the very first thing, which the Apostle setteth in the fore-front of his disputation: handling the same (as you may see) from the 18. ver. of the first chapter to the 28. ver. of the 3. where hee maketh a distribution, or diuision of all man­kind, into two sorts or companies: The former wherof, comprehen­deth all the Gentils, the latter con­teineth the Jewes onely. And first of all, hee pulleth downe the arro­gancie of the Gentils; because how­soeuer that which may be knowne of GOD, bee written in the natu­turall Tables of their hearts: yet they not regarding this diuine and naturall illumination, did run head­long vpon all wickednesse, and ha­tred of God, lust, couetousnes, enuy, spite, cruelty, strife, &c. And that they might fully reach vnto the [Page 6]highest outrage of rebellion, and filthy behauiour: Hee layeth to their charge, that they are guilty of strange & execrable vncleannesse: hauing indeede most foulely com­mitted such loathsome abhomina­tions, against nature it selfe, as are not to be named.

After he hath thus brought vn­der the haughtinesse of the Gen­tils; he then setteth vpon the Iewes also: whom with two encounters, hee vtterly ouerthroweth: First, because they had wickedly falsified with their corrupt interpretations, and had transgressed or broken that Lawe of God, which in expresse wordes was deliuered to them by the hand of Moses. Secondly, hee confoundeth them plainely, by alleadging the testimonie of the Prophet, who being ordained a King and a Prophet, to them which were vnder the lawe, thus he writeth vp­on them, in a certaine place of the Psal. There is not a good one, Psal. 14.53. surely not one: There is not that doth good, [Page 7]not so much as one. Thus at the last all workes of mortall men, vvhich they made (as it were,) their props and staies to rest themselues vp­on, beeing quite cast away, hee draweth to an end in this manner: Therefore wee conclude that a man is iustified by faith, Rom. 3.28. without the works of the Lawe, (viz.) without any workes or deeds of our owne: whether they beframed according to the lawe of God, written in the fleshly tables of our hearts, or di­rected after the will of GOD, en­grauen once in stone, or fashioned by any other writing and rule of diuine ordinances.

When as therefore B. did per­ceiue, that all saluation and righ­teousnesse of mankinde, was pla­ced wholly in the alone grace of Iesus Christ: (Viz.) in the free fa­uour of God, insomuch as hee ta­keth pitie vpon them, and loueth them in Christ Iesus: And that al­so God setteth forth vnto man­kinde one onely way, one onelie [Page 8]meanes, which indeede is faith, by which as by a certaine ladder, they must get vp to the attainement of this grace. When hee saw that these things were so, the man was presently inflamed, with a passing earnest zeale, thorowly to informe his hearers, concerning this so di­uine and wonderfull benefit, or gift of faith: and for that end, took vpon him to vnfold this verse or sentence of the Apostle (Viz.) We conclude, that a man is iustified by faith, &c. In explication where­of, hee promiseth that he will ob­serue two things: First, what this so precious and excellent faith is, by which the righteousnes of God is said hold vpon or apprehended: Secondly, touching the workes of the lawe, and amongst all other points thereof, that which is the chiefest of the rest, whether faith is to bee reckoned amongst those things, which are commanded in the lawe. This large vnder-taker of so great a charge, will we pur­sue [Page 9]the very same way that hee is gone. And first wee will consider what faith it selfe is, what bee the causes, and parts thereof, and after what manner it is wrought, and bred in men: In the next place, we will discusse that point, whether it bee commanded in the lawe or not.

But if a definition of faith bee required, saith B. I suppose that wor­thy to bee preferred before all o­ther, which the Apostle deliuereth, writing to the Hebrewes, when he saith, that faith is the ground of things hoped for, and the euidence of things which are not seene. In which as­sertion (to speake nothing of the rest) I finde fault with B. for two things.

First and chiefely, because this word faith, beeing of many signifi­cations, and carying diuers senses or meanings in holy scripture; hee did not afore all other things distin­guish that kinde or nature of faith, which hee would define vnto his hearers from all the rest, by which [Page 10]meanes surely, that faith whereof our question is: (beeing set apart by it selfe, and freed from all incon­uenience of commixture, with o­ther matters) would then bee kept in our open sight, plaine, single, vn­confused, and alwaies like it selfe. How much better is the aduertise­ment,Tertul. con­tra. Marcio­nem. of one that giueth much good aduise? when it is so, saith he: The difficultie ariseth, as well from the ambiguitie, and doubtfulnesse of meaning, as from the obscuritie or hiddennes of matter: Then there must be first a distinction, after that a definition; for as the same writer saith very well: The faithfull inter­pretation, or true meaning of words and names of things, doth affoord a safe and sute way rightly to vnder­stand, what bee their due proper­ties.

The second reproofe, which I cast vpon B. is, because hee hath affir­med, that the Apostolique writer, doth in this place, giue a definition of faith: as if belike the man were [Page 11]ignorant, that it is a farre other mat­ter, to make a description of a thing, or to extoll it, with some high com­mendations, then it is to expresse the same by a definition: For euery definition, is a short and limited de­claration of that thing, which thou wouldest define, from the nearest and most proper causes therof: For if any shall say, that a man is most excellent of creatures, that hee is a breefe or mappe of the whole vni­uersall world, and that for the stru­cture, or fashioning of him, the most mighty and blessed GOD, did fould vp (as it were) in one lumpe, a certaine representation, and nota­ble resemblance of all things, what­soeuer are either by our sight discer­ned, or else be farre aboue our view and past our knowing; hee that should thus speake, might elegant­ly indeed, and wisely describe a man: neuerthelesse, all this yeelds vs not the definition of a man, nor sheweth properly what he is.

And after the selfe-same manner, [Page 12]euen here our Apostlelike writer; for­asmuch, as he was to deale with a na­tion, that euer was enemy to true godlinesse, which at all times refu­sed the righteousnesse appointed by GOD, euen the faith of Iesus Christ; hee doth so much the more aduance, or set forth at large, the dignitie and worth of faith; telling them, that therein consisteth full and wholly, both the promise and inhe­ritance, and what benefit soeuer, a godly and blessed life requireth, to­gither with all the substance of things eternall, which by hope are to bee expected: Neither could their fathers, saith he, haue euer plea­sed God, by any other good parts or vertues of their owne; but by this faith onely.

In which discourse, verily hee makes a well garnished description of faith: setting it out with honora­ble words, of great commendations, well beseeming the excellency ther­of; yet doth hee not define it: for if hee had done that, then thou must [Page 13]needs bee a man, very ill aduised, to goe and seeke another definition thereof, as thou hast done. But now at length, let vs come to the questi­on of faith: which wee haue taken in hand, and before I doe define the nature thereof, what it is (lest I should fall into B. errour) I will plainely shew the diuers significati­ons of it. This word faith there­fore, how it is taken in humane lear­ning, I will not busie my self at this time to declare: But in holy scrip­tures, it hath reference, sometimes vnto God, sometimes vnto men; if to God, then it importeth nothing else, but the stedfast and vnchange­able truth of his decree and pro­mise; if vnto men, then it signifieth, either the doctrine of the Gospell it selfe, or the faithfull discharge of their office that preach the same, or else some speciall gift, which the ho­ly ghost vouchsafeth vnto vs: Now of those gifts of the holy ghost, there are but three onely, which are inti­tuled, by the name of faith: For some­times [Page 14]the knowledge of that great mysterie, which the holy ghost re­uealeth, and the certaine vnder­standing of the truth of GOD, is called faith, which may fitly be na­med, either historicall Faith, or the faith of knowledge.

Now for this Faith, although al the Saints haue it in some measure, yet is it not peculiar to them alone, for vsually many wicked and filthy, doe excell in this: yea, euen Satan him­selfe, doth goe farre beyond all o­thers, in this kind of Faith. For hee beleeueth that God is the creatour of the world, that hee is Lord ouer all, and acknowledgeth himselfe vnder his dominion: And that God made all things by his word; as it is written,Gen. 1.3. Psal. 33.9. He spake the word, and they were made; he beleeueth this word, to be that which is both called the Son of God, and is so indeed: by whom and for whom all things were made, begotten before all time, the immor­tall and wise God, alwaies blessed for euer and euer: Who after diuers [Page 15]maners appeared to the fathers, and spake by the Prophets: Hee belee­ueth that the same Word in fulnesse of time, came downe into the Vir­gin, by the power of the holy ghost, was made flesh, and of her was born that annointed Sauiour, thence-forth called Iesus Christ: that the same wrought great miracles, preached that hidden mystery of the will of GOD, which beeing at that time almost buried in obliuion, was long before foretold by the Prophets, and hee likewise sealed, and confirmed it by his Apostles.

Hee beleeueth furthermore, that the same Word, or sonne of GOD Christ Iesus, after all this, was nailed to the crosse, dead and buried ac­cording to the Scriptures, the third day rose to life againe, and was ta­ken vp into heauen, & sitteth there at the right hand of the Father, which hath put all things vnder bis feete: Because hee alone is worthy. Hee is also most vndoubtedly perswaded, that the Lord Iesus Christ, did for [Page 16]supplying his own place, send down from heau en the powerfull efficacie of his holy spirit, to guide and go­uerne his Church: which past que­stion is nothing else, but the com­pany and societie of his holy ones, in all places, here and there scattered ouer the whole world: And hee beleeueth, that this companie of Gods owne people, is sanctified by the lauer of repentance, and the word of faith; to bee an holy nation for euer, to the Lord himselfe. Hee be­leeueth moreouer, that the same Lord Iesus, shall at the last day come in the clouds, with greatest power, and shall then take vp the Saints to receiue reward of eternall life, and to enioy the promises of heauen.

But as for the vngodly and wic­ked, his comming shall bee to con­demne them, vnto euerlasting fire: yet both sorts shall in that day re­ceiue their fleshly bodies, with re­stauration whereof, they shall from the first death returne againe. And with thus much faith, the very skir­migers [Page 17]of Satan: Bribers, promoters, hypocrites, witches, heretickes, repro­bates, couetous persons, whoremongers and filthy fellows, of which kinde of beleeuers, at this day the whole world is full, betwixt whom and In­fidels this is all the difference: the one by not beleeuing, like wretches as they are, doe come vnto perditi­on: the other by beleeuing in such wofull manner, as they doe, bring themselues to most damnable de­struction: This kinde of faith, if any one would define, he may well ex­presse his minde, in saying that it is nothing else but a sure knowledge and a setled assent of the minde, by which any man most vndoubtedly beleeueth such things, to bee reuea­led for the saluation of mankind. Secondly, that gift of the holy ghost, by which any one causeth great ad­miration, to be amongst the people, at his great signes and wonders, is very often in holy writ called by the name of faith: which not vnfitly wee may call miraculous faith: But [Page 18]this faith, neither haue all the sancti­fied, nor they onely: For Iohn wrought no miracles, although on the contrarie Iudas did excel therin: And with this faith, are sometimes notably indued, and made famous, those witches, deceiuers, and Iug­lers, which Rome that head of abo­minations both calleth Saints, and worshippeth them also, with altar, praiers and Images, of whom our Sauiour hath foretold, saying; And they shall doe great wonders, Math. 24. & works of great power, so that they would de­ceiue if it were possible the very elect. And this kinde of faith may one sit­ly define in this manner: namely, that it is a certaine vndoubted con­fidence, whereby one beleeueth, that God will by him doe this, or that miracle.

Thirdly, that the gift of the holy ghost, which any one receiues to e­ternall life, is called by the name of Faith, and that most often of all the rest: which very same the scripture calleth the Faith of God: The faith [Page 19]of the son of God: The faith of Abra­ham: The faith of Iesus: The faith of Christ: and the faith of Iesus Christ. The professors of diuinitie haue significantly named it Iustify­ing Faith. Now for this kinde of Faith, both all the Saints, and they onely haue it; for this kinde of faith, cannot befall any but such as are san­ctified.

This faith if wee will, wee may fitly define in this manner: Name­ly, that it is a certaine full and firme confidence, engrauen by the power of the holy Ghost, in the heart of such a one as is penitent, whereby hee assuredly beleeueth, that all his sinnes are remitted, and that hee is reconciled and made one with God, in an euerlasting loue, through Christ Iesus. See, now B. this is the Faith, which sanctifieth him that hath it, and of one miserable maketh him Blessed, as it is written:Psal. 32.1. Belssed is the man whose iniquities are forgiuen, and whose God is the Lord Iehouah.

Behold B. this is the Faith which [Page 20]Iustifieth the wicked, and by which the Iustified liueth: as it is written: The iust shall liue by Faith. Abac. 2.4. This is that faith which ouercommeth, which excelleth, and which the di­uine writer to the Heb. setteth forth with such ornament, and inuironeth on euery side, with such a multitude of praises: this is the faith vvhose worth and fairenesse, so cleerely shi­neth throughout the scripture, that as it is to bee wondred, how euer it could be so grossely darkned, by the vnskilfulnesse of some wise di­uines of this our age, so much more maruellous is it, that the ignorance of such a great benefit (especially in this cleare light of all things) should not hitherto, by Gods most righte­ous iudgement, be seuerely punished.

And this is that faith, concerning which is all the controuersie this day, betwixt me, and B. which also the Apostle commendeth to the Ro­mans in these words:Rom. 3.28. Therefore wee conclude that a man is Iustified by faith.

Whilst B. is inquiring, and sear­ching for the originall or beginning of this faith: First of all he is recko­ning vp the causes thereof: but hee doth that very vntowardly: for hee speaketh of the Efficient cause, and of no more but that one. He might haue dealt more exactly in all mens iudgements, if hee had put downe all the rest of the causes. But at once to rid the silly man of that trouble, (for as it seemeth he sticketh fast hereat:) we say that the matter of this faith, is a sure, full, and vndoub­ted trust or confidence, & the forme is the fauour or grace of God the Father, and of the Lord Jesus Christ.

The efficient cause is the finger of God, (Viz.) the holy Ghost, who a­lone imprinteth this confidence of Grace, in the hearts of the elect.

The end subordinate is the saluati­on of the Saints: but the maine and cheefest end is, the glory of God, and of our Lord Jesus Christ: to whom with the Father: and the ho­ly [Page 22]spirit one God, blessed for euer, be all power, praise & honour, through­out all times and ages, Amen.

Now then wee vnderstand what faith is, as also the causes, and essen­tiall parts wherof it consisteth, (viz) Confidence or trust, and grace or fa­uour: Therefore let vs thus passe o­uer these things: yet so, as although wee haue dispatched them afore­hand; neuerthelesse, wee will, that they remaine still in minde, for our help in those matters that follow af­ter: that wee may haue an eie as it were backe againe vnto them, as occasion shall require.

One thing onely is yet behinde, yet the greatest of al, euen that wher­in the summe of the whole contro­uersie is placed: Namely, that wee discusse this point: How this so pre­cious faith is wrought and ingrafted in men, and by what degrees wee must attaine vnto it. In the set­ting foorth whereof, if our Di­uines had walked so vprightly as they ought to haue done, in so [Page 23]waightie a cause, peraduenture wee might haue had this powerfull faith vpon earth, the true nature whereof, being now (as it were) vt­terly lost, wee doe retaine nothing of it, but the bare shadow onely.

First let vs see what B. holdeth concerning this point, and then wee will establish the truth it selfe. Whi­lest B. goeth about to proue vnto vs the petigree (as it were) of Faith, or whence, or how it commeth: he teacheth, that the whole substance or nature thereof, ariseth and issueth from three effects, or workes of the holy Ghost: the first of which (hee saith) is knowledge, the second (as it were an increase of the former) he calleth assent, and the third (beeing the end and perfection of al the rest) is trust or cōfidence. Now in asmuch as hee saith, these are three effects or works of the holy Ghost, that doth hee well enough. But in this that hee teacheth them to be essen­tiall parts of faith, therein hee is much amisse. But let vs discusse [Page 24]these things seuerally and in order: This first worke therefore of the ho­ly Ghost, B. (with moe) doth call it the gift of illumination, or the faith of knowledge: And hee teacheth that the same is incident to vncleane spirits and wicked men, into whom the Faith of Abraham can no way come. For which cause, I do the more exceedingly wonder at the man, that when as hee perceiued these diffe­ring natures of Faith, and knew them to bee as sundry specials of one, and the same generall, and so diuers gifts of one and the same spirit; yet for all that, hee maketh one, an es­sentiall part of another: for indeed howsoeuer this faith of knowledge, doth necessarily goe before the faith of Abraham: yet doth it not there­upon follow that it is an essentiall part thereof: for many things may bee of such necessitie, that some worke cannot bee dispatched, vn­lesse they be had before, yet were it a very improper speech to say, that they be of the essence, or parts [Page 25]substantiall, whereof such worke is made and consisteth; it is most ne­cessarie, that a man should be born before hee can be an Arithmeti­tian; is birth therefore a part of A­rithmetick? It is necessarie for him that will deale iustly, first of all to consider the case prudently; is pru­dence therefore a part of Iustice? But euen like stuffe to this, is that also which presently hee inferreth, in tearmes forsooth iumping trim­ly with Aristotles Philosophie: (Viz.) that the end of this good being once knowne, is to desire it, to follow after it, and to apprehend or lay hold vpon it, (viz.) that we may speake according to sobriety: The end of this faith of knowledge, is to enioy GOD and his righte­ousnesse, euen the grace of Iesus Christ; which to affirme, vvithout setting downe any due and reaso­nable difference; is an impious falshood: for God vouchsafeth not this faith of knowledge to Satan, and to reprobates to this end, that [Page 26]he may bring them vnto his Christ, (viz.) to righteousnesse of life: But euen as the bountifulnesse of God, doth grant the benefit, that com­meth from earth and heauen, to­gether with the fruit of that bene­fit, which is, growth and increase as well to the Tares, as to the Wheat, equally and indifferently; yet not to this end, that the Tares should be made wheat: In like manner God very often granteth the benefit of the word, and the fruit of that bene­fit, which is to beleeue the truth, euen to those that perish: yet not to this end, that hee may sanctifie them; but that insomuch as they would not obey the knowne truth, which they plainely vnderstoode, he may take vengeance vpon them in greater rigour of his Iustice and seueritie: for he that knoweth and doth not, shalbe beaten with more stripes, and to whom more is com­mitted, of him more shalbe requi­red.

The second effect, or worke of [Page 27]the holy Ghost, B. sometimes cal­leth assent, sometimes a certaine putting forward of the will, or a kinde of loue and good liking of this happinesse which is offered. But what strange boldnesse is this (ô B.) that thou in things appertai­ning to God, shouldest thus pla­tonize, or rather play and deceiue the people of God? for the scripture speaketh farre otherwise, and eal­leth this 2. worke of the holie ghost, which is the beginning of our regeneration, by the name of Repentance, euen the thing where­by wee are prepared, to receiue the sanctification of faith: For not one (beleeue mee) either of the Pro­phets, or Apostles, hath at any time called it assent, or a forward inclination of the will, or a loue of the cheefest good, beeing offe­red vnto vs: neither doe I thinke indeede, that any other durst euer so call it, besides thy selfe. I let passe this, that thou so wantonly hast deuised, a twofold loue, one [Page 28]called the former, which forsooth is before faith, and another tear­med the latter, which followeth af­ter faith, which all of vs with one consent doe say is the effect of faith, and called Loue or Charitie; But what shall wee say that former loue of thine is? B. confidently af­firmeth, that it is the very soule or life of faith, & the truest difference of it that can be giuen.

Because (saith he) none can trust in the promise of God, but such a one as earnestly longeth after God (viz.) by B. exposition loueth God. Wherin he shamefully faileth, both in mistaking the word, and the mat­ter it selfe: Hee is deceiued in the word, because hee calleth this ear­nest longing, or desire by the name of loue: hee erreth in the matter, be­cause hee saith it is a part of faith: for although wee grant, that this feruent desire, and wonderfull see­king after God, must needs goe be­fore faith: yet wee auouch that it is no part of faith, but of repen­tance, [Page 29]as hereafter shalbe declared: And furthermore, to call this de­sire, by the name of loue, proueth him to bee a most erroneous fel­low. For to speake properly in things diuine, there is great diffe­rence, betwixt desire and loue: for wee desire such things as wee haue not, but exceedingly faine would haue: Againe, we are said in mat­ters diuine, to loue those things which wee haue already, and which wee seeke to enioy for euer: which points though some others might misse, yet to thee so great a doctor, this should not haue bin vnknown: Namely, that none can loue God, vnlesse hee bee first sanctified by faith, and by that very meanes doe indeede possesse God, whom hee loueth: for vntill thou art perswa­ded in thine owne heart, that all thy sinnes are remitted, and that thou art eternally beloued of God, thou canst not possibly loue God againe, as it is written; Therefore wee loue God, because hee loued vs first. 1. Joh. 4.19.

Now it followeth, that we speake of this third effect, or worke of the holy Ghost, which B. calleth trust or confidence. Where that none may mistake him, he vnderstandeth the confidence of Grace, wherein J cannot but bewaile the wofull blindnesse of this Nicodemus, be­cause hee hath placed and set the last and highest stone of our rege­neration, before euer hee once laid the foundation of repentance; e­specially seeing that it is most vn­possible, for any one, to obtaine this confidence of Grace, except hee first repent himselfe of his for­mer life, seriously and from the bot­tome of his heart: for euen as the faith of knowledge, namely, to beleeue without all doubt that God is, and that hee is a rewarder of all them that doe seeke him in Christ Iesus, and contrarily, one that taketh vengeance on all those which turne away from him, for all their sinnes and wicked deeds that euer they committed: euen (as I [Page 31]say) this faith, must of necessitie goe before true repentance towards God: So our repentance, (viz.) that wee conuerting from our own waies vnto God, should returne into the right way, must needs goe before the faith of Iesus Christ. Therefore this is the difference, betwixt the Gospell of God, and the Gospell of B. The beginning of the Gospell of God is Repentance, as it is written: The beginning of the Gospell of Iesus Christ, prepare ye the way of the Lord: (viz) performe Repentance: on the contrarie, B. bestoweth faith vpon his elect, neuer so much as once na­ming Repentance. I can easily ima­gine why it is, namely, because ac­cording to fleshly wisedome, he per­haps supposeth, that repentance is a companion of none but fooles: Therefore hee hath vtterly reiected it, as not well beseeming the digni­tie or credit, of one that is wise. O vile and vngratious fellow! surely I can scarse hold in my selfe, yet I will refraine. Oh wretched man (J [Page 32]say, how darest thou so seditiouslie disturb that most holy order, which the wisedome of God hath establi­shed? First, therefore I will enforme this erroneous doctor, that true re­pentance towards God, must of ne­cessitie, goe before the faith of Ie­sus Christ: Then what this true re­pentance towards GOD is, shall likewise in order be declared.

But to the end, that these things more clearely may bee vnderstoode, it behooueth vs, not onely to call to minde, those things which haue bin abouesaid, but to make somewhat a further repetition of the whole mat­ter.

The first benefit therefore which God vouchsafeth (I speake onely of those blessings, which pertaine to saluation) is the seede and ministery of the Word: vnto this outward be­nefit, and ministerie of the Word, there is sometimes added a certaine inward vertue, and efficacie of the holy ghost, who as he leaueth some in vnbeliefe: so he inclineth others, [Page 33]and causeth them to cleaue fast vnto the truth, with the whole assent of their minds, and to beleeue it: And this kind of faith, (because it is a so­litarie or barren exercise of the vn­derstanding only) wee call the faith of knowledge: and such like, faith­full; because they professe the faith of Christ, we call by a common and generall name, Christians.

Now after this the holy ghost, causing his wheele as it were to run about the second time, goeth to his worke againe, and of those vvhich are beleeuers, some hee reformeth and maketh new creatures, others he reserueth to their more iust con­demnation, because the truth which they knew they obeied not. But be­twixt these generall Christians, and those which bee regenerated, there is no lesse difference, then betwixt the Altar and the Temple, the Sanctuarie and the Porch: betwixt him, the foreskin of whose heart is circumcised, and him, whose house onely is cleane swept and garnished: [Page 34](viz.) as betwixt those that are bid to the supper of the lambs marriage, and those which are without, Dogs, Witches, Couetous, Murderers, whore­mongers, and such as take pleasure in lies. But in the reforming of these, or making them new creatures, the holy Ghost obserueth this order.

First, hee mollifieth or softneth them, and causeth them to bewaile their sinnes, and by earnest praier to make sure for pardon, and with rest­lesse and vnspeakeable desire, to seek the fauour of that GOD, whom without all reason they haue offen­ded. And this is that second effect or worke of the holy Ghost, which is the beginning of our regeneration: which B. himselfe calleth the second effect of the spirit: but hee is so far from teaching the same perfectly, that hee doth not so much as name it rightly: for hee calleth it a certain motion or action of the will, vnfitly and philosophically. The scripture contrarily calleth it repentance, which is not onely a certaine moti­on [Page 35]of the will, but a full change al­together of the whole man: vvhen that which before was pleasant and delightfull to the sinner, is now be­come nothing but greefe and sor­row of heart, vnto him: when that which before hee chiefely sought af­ter, now hee most of all abhoireth: and whereas formerly he reioiced in his falling from God, now he incre­dibly seeketh, intreateth, thirsteth, longeth, euen as the Hart panteth, after the riuers of water: desiring to haue his tedious thirst satisfied. To this man now, like a woman vvith child, labouring of sorrow; the holy Ghost doth the third time reach forth his hand, and admi­nistreth vnto him comforts, accor­ding to the multitude of his sor­rows: and vpon the heart of this wo­full and trembling penitent, that confidence of grace which wee en­quire after, is imprinted by the same Spirit: whereby he assuredly belee­ueth, that all his sinnes which op­pressed him so, are now forgiuen vn­to [Page 36]him; and that God, whose good­nesse and fauour, hee once so greatly longed after, now beareth good wil and hath a loue vnto him, not onely for the present, but for euer. And this is that third effect or worke of the holy ghost, (viz.) the sanctificati­on of faith; which finisheth or ma­keth vp our regeneration, which B. himselfe also calleth the third ef­fect of the Spirit: and which he so much endeauoureth to commend vnto his hearers, miserablie beg­ging it (as it were) from other mens coffers.

This is Gods stedfast and immu­table order, whereof hee will nei­ther repent, nor change it for euer. Hereof giueth he assurance vnto all, by his owne testimonie, who alone is asmuch as all other; being a faith­full witnesse, and Lord ouer all; who preaching his own kingdome to men, in expresse words speaketh after this manner:Mar. 1.15. Mar. 6. Repent and be­leeue the gospel. Likewise the Apo­stle being sent forth to preach, go­ing [Page 37]forth: they admonish all men e­uery where to repent: Repentance is it indeede, which in the first place they euer proclaimed, for hereby as by a ladder, wee must ascend to Christ.

The same Apostle, when the Iewes asked,Acts 2.37.38. Men and brethren what shall wee doe: Peter answered, Re­pent and bee baptised in the name of Iesus Christ, for the remission of sins. And good reason, because the Bap­tisme of the holy ghost, for the re­mission of sinnes, can bee vouchsa­fed to none but such as repent.

The same Peter exhorteth those which murdered the Lord of life, to repent and bee conuerted, Acts 3.19. that your iniquities (saith hee) maybe done a­way. And very rightly: for no mans sinne can bee taken away, vnlesse hee repent, and bee conuerted. Isay thus prophecieth concerning the Sa­uiour of Israel: Isai. 61.1. The spirit of the Lord is vpō me, that I should preach the gos­pel, (viz.) The ioy full and happie em­bassage of the free grace, & fauour of [Page 38]God, for Christs sake to bee vouchsa­fed. But vpon whom? To the cap­tiues, the poore, the broken, (viz.) The penitent: for the kingdome of heauen pertaineth to none; but the humble, the poore, the lowly, & little ones: (viz.) The penitent. Stayest thou stil? whilest I ouersway thee with the authoritie of the scriptures, art thou not rather amazed, that these things should either bee vnknowne or denied of such a one as thou art? To goe a lit­tle further, I will demand this one thing of thee: wherfore I pray thee did the Lord giue such an honorable testimonie of his seruant Iohn, as­suring, Namely,Luke 7. that hee was a Pro­phet, yea and more then a Prophet: and that amongst all the sonnes of women, there was not his greater? Beware thou answere not with Babylon, ei­ther because hee was neuer maried, or for his austere and hard kinde of liuing, lest thou make the vvhole cope of heauen, laugh at thy folly. Why stickest thou at it man? I will rid thee of this trouble: it was in­deede [Page 39]for the dignitie and necessity of his ministery: and the ministerie of Iohn, was the baptisme of Repen­tance, wherewith except a man bee first washed, hee can by no meanes put on Christ; for which cause, the Prophet calleth Iohn; Mal. 3.1. Jsai. 40.3. The fore­runner, appointed to prepare the ways of the Lord: for in very truth, euen as a field is not fit for seede, vnlesse it be tilled, so the hearts of sinners, are neuer made ready & prepared to re­ceiue the promise of faith, but by Re­pentance; as it were by diuine and heaueniy tillage. And that thou maist neuer make more doubt, but know past question, that this is both the ordinance of God, and also euerlast­ing; heare what the Baptiser himself speaketh: I (saith hee) baptise you with water. With the water, namely,Luke 3.16 of regeneration (viz.) with Repen­tance. But hee that commeth after, shal baptise you with the Spirit and with fire: (viz.) shall sanctifie you vvith faith. Therefore Faith meeteth or taketh a place with Repentance, [Page 40]that hath bin before it; for by these two only, is made of a sinner a new creature,John 3.5. as it is written: Except a man be borne againe of water and the Spirit, hee cannot enter into the king­dome of God. Yea but I, saiest thou, do not so vnderstand these things. And saiest thou so indeede? Thou so great a man: Dector of the chaire, that as it were, lettest out to farme thy learning in the Scrip­tures, teaching from an higher place heauenly matters, and yet vnderstandest not earthly, and such as are farre beneath the chaire: for so our Sauiour calleth these principles and rudiments, as it were, or first beginnings of chri­stianitie.

But let vs dispatch that vvhich remaineth, and consider, what this true repentance towards GOD is indeed. Concerning the name ther­of, in another place may bee spo­ken: Now wee will insist vpon the thing it selfe.

Wee say therefore, that repen­tance, [Page 41]is an effectuall operation of the holy Ghost, whereby a man returneth from his owne waies, and conuerteth himselfe vnto GOD. Now to returne from his owne waies, is to bewaile his sinnes, and the transgressions of his life, in which as in wandring pathes hee hath gone astray. Wherefore his returning, comprehendeth the mollifying of his heart, or contri­tion; and to bee conuerted vnto God, is to confesse our sinnes vnto God, and most earnestly to seeke peace, and reconciliation with him: Therefore conuersion vnto God conteineth in it, confession, detest­ing and praying against the offence, and a certaine incredible desire, or longing after Peace.

Requirest thou further proofe B. of this repentance? looke then vpon that prodigall, and forlorne sonne, of a very exceeding good Father: in whose example our Sa­uiour teacheth, both thee and mee, and all sinners what to doe.

Hearken therefore, what the Lord saith concerning him.Luke 15.17. But when (saith he) hee came to himselfe, (viz.) When be was returned from his owne waies, which was by be­thinking himselfe more seriouslie, how rashly and vnaduisedly he had dealt in sinning against God his most bountifull and kinde father, then was hee in an vtter dislike of himselfe, and with a broken heart, he sorrowed amaine continually.

Thus hast thou his contrition: Now listen after what manner hee conuerteth himselfe vnto God: I will returne, Luke 15.18 saith he, vnto my Fa­ther: There thou hast his conuer­sion.

Now hearken further, what con­fession hee maketh vnto his Fa­ther: And I will say vnto him, Fa­ther, I haue finned against heauen, and before thee, and am no more worthy to be called thine. In this thou hast the guilty confessing his fault, with detestation of it, and strong re­quests against it, knocking his wo­full [Page 43]brest in rufull manner, with his guilty hand.

Last of all, hearken vnto his in­credible desire of Peace and re­conciliation: Make me as one of thy hired seruants: as if hee should say, Returne vnto mee (O my God) and re­ceiue me: though now vnworthy the name of a sonne, yet set mee in the of­fice of one of thy hired seruants, yea, make mee the least and lowest of thy seruants, so thou make me thine at all. Heere is his vnspeakeable longing after God. Perceiuest thou (ô B.) how this man is now prepared in heart, and how much he is chan­ged from that hee was before?

Being descended of an high and honourable race, hee now taketh vnto him a low and base estate; being before of manly stomacke, now hee sits downe among the lit­tle children: being before hard and stubborne, now is become soft as water. And further (beleeue mee) the mountaine doth not more dif­fer from the valley: the crooked [Page 44]from the straight: the ragged from the smooth: the discreetly aged, from the little child: the hard flint, from the soft and tender wa­ter. These I say differ not from o­ther, more then this man now from that hee was in time past: and this is the right order and manner of true and vnfained repentance. Oh happy and blessed man, indeede be­yond all compare, who can vnder­stand it, and doe thereafter. But hitherto haue I lightly contended, by a general kinde of discoursing, with this cragged and cloudie so­phister: for if I should stand vpon euery particular, there would bee no end of reprehensions: for it is incredible to be told, how often he stumbleth and misseth: taking Faith for Repentance, and likewise Repentance for Faith, whereby he euidently declareth vnto vs, his grosse ignorance of both:Pag. 19.20. He hath not so much as made any mention of Repentance, in that place, where it should especially haue beene spo­ken [Page 45]of: at the last he puts it after faith, or rather hee saith, it is faith it selfe: which surely hee ought in no case to haue done, forasmuch chiefely as God himselfe, both in his eternall counsell, & vnchange­able order, hath distinguished these each from other: for Repentance is the first beginning, and as it were the entrie of our regeneration: (viz.) the effectuall working of the holy Ghost: wherby a sinner com­ming to himsselfe againe, doth most earnestly seeke after nothing else at the hand of GOD, but to haue his sinnes pardoned, and to be re­ceiued into his fauour.

But faith is the very perfection, & as it were the highest top of our re­generation: (viz.) The insculpture or engrauing of the holy Ghost: whereby the repentant doth assu­redly beleeue, that all his iniqui­ties are forgiuen, and his sinnes co­uered, and that hee is vnited with God in an euerlasting loue, through Iesus Christ onely.

I might now performe a worke perhaps, well worth my paines, if I should here declare what bee the fruits of this excellent faith, that so might be obserued concerning this sanctified & regenerate man, whom the holy Ghost, with such great industrie, and speciall care hath be­gotten and brought foorth; not on­ly what a one hee is within him­selfe, and at home: but also what are his works abroad, and in open sight. But because B. hath altoge­ther omitted this point, wee also will deferre to speake of it, vntill some other time. Now when his hearers were ready to depart, hee puts one question more vnto them: (viz.) whether this faith doe by the worthinesse of it self iustifie a man ot not. Wherein hee is so tedious that hee cloies them all: seeing ve­ry children can tell that these kinds of speeches are all figuratiue, and there is in them the Metonymia of the cause: For the scripture when it teacheth that a man is iustified [Page 47]by faith, meaneth by the figure hy­pallagie, that a man is iustified by the grace of Iesus Christ, which is reuealed through Faith: which kinde of speaking is most vsuall, euen amongst the vulgar sort, as to say, Philoctetes liued by his bow and arrowes, Orpheus by his Harp, Zeuxis by his pencill; when as ne­uerthelesse it is vnderstood, that they by these instruments of their artes and trades, did get such things as vvere requisite for their vse, and for the maintenance of their liues.

We haue already accomplished, as I suppose, the first part of our pro­mise: wee haue set forth the true faith of Iesus Christ; wee haue fur­thermore shewed the true causes and parts thereof, and after vvhat manner it is wrought, and brought to passe in men. Moreouer, wee haue declared what true repentance towards God is, and that the same necessarily before faith, and by the eternall ordinance of God, in the [Page 48]new making of a sinner, and that faith doth of necessitie follow af­ter repentance, yet not by debt, but by grace, not for the worthinesse of him that hath repented, but for the fidelitie of him that hath promised, according to that which is written:Eze 18.28. As often as a sinner repenteth of his sinnes, as I liue (saith the Lord) I wil blot out his iniquities, &c. That the inheritance might alwaies be giuen by promise, as testifieth the Apo­stle, saying:Rom. 4.16. But God gaue the inhe­ritance to Abraham, freely by pro­mise.

Thus briefely, haue wee followed B. vpon the saying of Paul: that a man is iustified by faith. Rom. 3.28. It remaineth that we see whether this Justifying faith, bee commanded in the lawe, yea or no: Vpon the words of this vers. 28. VVithout the workes of the Lawe, &c.

The ful and perfect explanation of which words, B. by a fiue fold que­stion, seemeth to himselfe notably to haue performed. And first he as­keth, [Page 49]whether the workes of the lawe, are of force to attain the righ­teousnesse of God, and answereth, that they are so, as they proceede from faith.

Secondly, whereas the workes of the lawe done by faith iustifie; hee answereth with Austen, that indeed they doe not iustifie, but follow him that is iustified.

Thirdly, whereas the workes of the lawe done by faith, be necessarie to saluation; hee answereth that they are necessarie to saluation, but not for Iustification. And lest this new vpstart copulation, of workes of the lawe and faith, should trouble any (which the Apostle euery where, and here especially opposeth as contra­ries) hee enquireth in the 4. place, whether faith may be said in any re­spect, to bee commanded in the law: and answereth readily that it is. And hee labours in the last place, to explaine the reason of this expositi­on, that Paul maketh between faith and the lawe.

Wee will first see what this vio­lator of the lawe hath disordered in the fourth place: for this decided, his ignorance in making the other doubt, will bee euident to any: for in this point alone, as in a hinge, all the waight of the other difficul­ties is turned, and in these things we will follow our owne order: first wee will confute B. afterwards forti­fie the truth.

B. first reason then, whereby hee goeth about to proue, that faith is required in the lawe, is drawne out of these words of the lawe: I am thy God that is, as this Glossographist and subtill Sophister interprets it; I onely will be thy God, and thou a­lone shalt put thy whole confidence, and hope of saluation in me.

Here therefore, (saith he,) is faith commanded. As if, B. these pro­nounes, Mine, Thine, are notes al­waies and necessarily of a fatherly power, and not rather of Lordship and superioritie. What authoritie is this? Or what are you? haue you [Page 51]power ouer words, that thus make and marre them at your plea­sure?

But you say: Not I only, but many learned men before mee; Melanct. Martyr, and other. As if it skilled, whether you, of your owne accord, and of your selfe erred, or follow­ing other, suffer your selfe to bee se­duced, euen as cattle goe headlong after the flocks of cattle going be­fore them.

The 2. reason of B. is thus fra­med. All pietie towards God is com­manded in the Decalogu: but in faith onely, all pietie is conteined: there­fore faith only is commanded in the lawe. Here this Proteus doth de­lude vs by ambiguitie: for if by all pietie towards God, hee ineane all those duties of godlinesse, which re­spect the perfect righteousnesse of the lawe, (viz). the righteousnesse of workes, then his proposition is true, and agreeing to the maiestie of the Lawe: but his assumption is mani­festly false: for faith, neither con­teines, [Page 52]nor performes that spirituall obedience of the lawe, (viz.) the righteousnesse of workes, for it can­not, it onely laies hold vpon the righ­teousnesse of God, (viz.) the grace of Iesus Christ.

Wherby it no lesse attaines the in­heritance, then if hee had perfor­med, the spirituall righteousnesse of the law. But if by all pietie towards GOD, hee vnderstand all those du­ties of pietie, which the faithfull (their nature being now sold vnder sinne) doe performe from faith, and that no other obedience is required in the lawe, besides this of faith: if this hee hold, I say, then his propo­sition is erroneous, & no lesse oppo­site to the maiestie of the lawe, then is the furthest part of the East, to the vttermost corner of the West: for the decalogu requireth that piety of the faithfull, which none of them can fulfill: neither doth it by the righteous sentence thereof, con­demne that righteous man that fal­leth 7. times a day, lesse, then any [Page 53]wicked one that neuer beleeued, for the lawe is deliuered to the delin­quent, and transgressor, not to this, or that particular, but to all, of what mould so euer thou art made, that sinnest, of what stock, vertue, pietie, saith: in what fauour with God it passeth not; if thou fault neuer so little, it adiudgeth thee to death; for the lawe of the decalogue is a spiri­tuall lawe; contrariwise euery one, euen the most holy is sold vnder sin, and so, that if God had not found out another lawe of grace and pro­mise, by which hee might freelie giue the inheritance, to holy Abra­ham and his seede; then blessed I­saak should aswel haue been dishin­herited, as abiect Ismael; and Iacob beloued had perished with Esau that was hated. What then, wil some say, is God vniust, that hath giuen such a law to men, as none can per­forme? God forbid. What? is God vnrighteous, because thou art wic­ked? made hee not thee holy, and graced thee with that perfection, [Page 54]that thou mightest easily if thou wouldest, performe those things which the lawe commandeth: con­trariwise, thou wittingly and wil­fully, casts thy selfe headlong into such a forlorne estate, as that novv thou art vtterly vnable to pay the debt. I will somewhat asswage the sadnesse of this argument, by the le­nitie of a similitude. A certaine ma­ster committed to two of his ser­uants, 1000. peeces of siluer, vpon a bill at a certaine day; in the meane space, the seruants through idlenesse aboūding in riot & excesse wasted al: The day comes, the master calls one of them, sheweth the bill, requires the siluer. The seruant on the other side confesseth the bill of his hand, but saith that all the money is spent, and accuseth his master of vnmer­cifulnesse and cruelty, because hee doth so hardly exact a 1000. pee­ces of siluer, of a poore miserable man, that hath not one penny to pay. To whom his master (wonde­ring at the shamelesse boldnesse of [Page 55]the man) answeres: Aske I thee any thing but mine owne? may I not by right require of thee, that which freely and of my owne bounty, I put into thy hands? am I vnrigh­teous, because thou art riotous, or am I cruell, because thou art pro­digall? So his master angerly bids that hee be carried to prison, there to bee punished, and takes a great oath, he shall not come from thence till hee haue paide the vttermost farthing. Also hee cals for his fel­low, with whom after the same manner, hee deales by his bill. But hee beeing priuie to his riot and prodigalitie, quakes euery ioint, and hanging down his head (saith) I acknowledge the bill indeed, and confesse all the debt to bee due. But my sinne hath brought mee to that extremitie of misery, that I am not able to discharge it: ô ma­ster haue pitie on mee, (saith hee) and weeping falleth at his feete. This was the controuersie: This also is the issue of it. Now B. bee [Page 56]Iudge your selfe: for this Lord and master dreadeth not to commit his matter to any vmpire. Nay I thinke there can scarce any debtor bee found, so impudent and past shame that durst speake in this manner a­gainst any couetous, base lawe-breaking vsurer, as that wicked minded debtor, and desperat spend­thrift spoke against his master.

But B. goeth on, God, saith hee, would first of all haue his people beleeue in him, which is the prin­cipall part of religion: Therefore it followes, that hee commanded them faith, in his most perfect law. ô poore & blind cōscience! as if for­sooth, hee had not from the begin­ning giuen another law, (viz,) of promise and life, no lesse perfect, then this most perfect law of the Decalogue: whereby he comman­ded his people to beleeue, & place all their affiance in him. Here then by the doubtfull termes of the lawe, hee deludes both himselfe and others: for God in this Decalogue [Page 57]hath inioined that righteousnesse to vs alone, which the worthinesse of the worker obtaineth, as it is writtē: The man that doth these things shal liue in them. But by the lawe of grace, he hath first, twice, thrice, yea al­waies commended to vs that righ­teousnesse which is onely obtained, by the faith of the beleeuers, as it is written: Hee that beleeueth in him, shall not be ashamed. But B. still pro­ceedes to speake perplexedly. If, saith hee, God haue not commanded faith in the law, why hath hee comman­ded other things, which without faith are vaine & friuolous? I would know B. what you meane by this word, Other things: meane you the ceremonies? Thē master Doctor you dispute not the point: for the contro­uersie is not of the ceremoniall, but of the moral law: for we know, and euery one doth thinke (except I bee deceiued) that the law is Synec. vsed for the ceremonies, that was our schoolmaster to Christ, and that how­soeuer it set not out Christ in ex­presse [Page 58]tearmes, yet in obscurer sort it shadowed him out. But if by that word, Other things, you vnderstand the duties of all the commande­ments of the Decalogue; then are you pressed downe by the same waight that you were before: for not onely the worke that we do without faith, but also the actions of sin that proceed from faith, are vaine and fri­uolous, yea hatefull to God, if they be brought to that perfect righteousnes of the ten commandements: for the legall righteousnes is spiritual, (viz.) it taxeth thee, not onely for the fact, but for the inward lust.

This wicked and faithlesse man is a man-flaier: thou a St. & beleeuer art angry: The law of God condemnes you both for it, commandeth not to kill: wherein hee forbiddeth as wel anger, as murther: This wicked and faithlesse man, altogether desolate, giueth himself ouer to whoredome, and reioiceth in it. Thou being holy and a beleeuer, art set at liberty from the dominion of lust, as from a rude [Page 59]and impious mistris, now hatest and fliest all the enticements thereof, but yet thou hast some affectiō of prone­nesse thereto, remaining and rebel­ling against the gouernment of the spirit: The law condemnes both: for it hath said to him; Thou shalt not commit adulterie: to thee, thou shalt not lust. O thou dissembler and heartlesse doctor, if thou seest not these things: a trifler, if thou do.

But B. goes on. If, saith he, GOD hath not commanded faith in the law, hee commands hypocrisie. O wickednesse worthy to be caried a­broad to bee wondred at! Whence come you B? I maruell. What from Rome? seeing you dare so without feare, cast out against God, the poi­son of your rashnes. With how much fairer a forehead, might you haue made these distributions of the mat­ter? Either GOD hath commanded faith in the Decalogue, or perfect righteousnes: but not this, therefore that. But now you assume that which is falser then falshood it selfe. So [Page 60]that neither you, nor the very mo­ther of all subtiltie, can euer bee able to proue it. But B. proceeds in his troubled speech. Christ, saith hee, is propounded to vs in the law: Ther­fore faith is commanded in the law. The Antecedent he strengthens by two reasons; the first is this; There is often mention made (saith hee) of the Messias in the law, and a perpe­tuall shadowing out, and representa­tion of him, and his oblations in the washings, and sacrifices: Therefore Christ is set forth in the lawe. I would wonder truely, if that you would vtter any word in truth, with an honest minde: for hereby also as you are wont, you delude vs with ambiguitie, for the antecedent com­prehends the law of the ceremonies, wherof there is no controuersie that I know: for with one mouth, all doe confesse that it was instituted to that end, to informe that people to the righteousnes of God, (viz. the faith of Iesus Christ, and that not so dark­ly, but the ceremoniall lawe may [Page 61]more rightly bee called a Gospell, then a lawe: contrariwise, his con­clusion of the lawe doth deceitful­ly thrust vpon vs the decalogue: So that he expounds one thing, and con­cludes another, that though the An­tecedent bee true, yet the conclusion is false. But B. seeing this first ioin­der of no force, doth againe set vp­on the matter, and deales with God by the sealed tables.

For (saith hee) when God saith hee is thy God, which brought thee out of Egypt: doth hee not set forth himselfe as a Redeemer? But hee is not a Redeemer but in Christ. Ther­fore inclusiuely Christ is propoun­ded to vs in these words. Here B. if I would obiect their iudgements a­gainst you, as the Treach of the Alpes, who say that in euery perfect lawe, three things are to be obserued. First, the preface, whereby hee maketh his Auditors attentiue: Secōdly, directi­on, whereby hee biddeth a thing to bee done, or left vndone: Thirdly, correction, whereby he denounceth [Page 62]punishment, to the delinquent. Here (I say) if as they doe, that are in­structed with subtill deceits (that with the very names of these men, as with legions brought out, I could put you to flight) I should say that these words of the law: Heare O Is­rael, I am the Lord thy God, that brought thee out of the land of Egypt; were onely a preface of the lawe, and as it were a commendation of the future speech, should I not stop thy mouth and thy fellowes, except you were refractarie?

But I will not wound you, with other mens darts: but rather out of my own, thus I answer: though God saith, he is their deliuerer, touching this priuate bondage, he doth not in­continently propound Christ to them, and the benefit of this deliue­rance. But this is his meaning afore all things: That Israel might neuer put out of minde, the memorie of so great a benefit, and the authour thereof. Take heede that you doe not barke againe, as if J should say, [Page 63]that this Egyptian deliuerance, doth heere typically signifie, the spirituall deliuerance of mans bon­dage: only, I affirme, that God hath not vnfolded to his people Israel, neither his Christ, nor his deliue­rance.

These are, if I be not deceiued, all the deceits of B Which, that they might haue more waight of deceite, hee hath also added mens Authori­ties: M. & N. for he thought that he should not procure to himselfe suffi­cient credit, by his owne proper and domesticall engines, and inuen­tions, except hee vndertooke the patronage of forren errors, taken to them. Howsoeuer one may fitly thus interpret N. that he thought ve­ry soberly and godly, if you respect the righteousnes of the lawe: (viz.) the righteousnes of workes. But if hee meane the righteousnes of God, which is of faith, I think he hath erred with you; if either hee thought that God would exact al the pietie, which the regenerate performe to God by [Page 64]faith: according to this rule of the Decalogue, or hee that appointed none, or enioined other works to the faithfull any where, then that which agreeth to the righteousnes of this law, as to the rule.

But this our labor, seemes a little to take breath. Now after it hath come out of the starting holes of B. as out of writhen turnings of the la­byrinth, that which is behinde wee shall more pleasantly passe. Truth I hope being my companion.

All the errour of B. then consists herein, that hee hath not distingui­shed the law of life, from the Morall lawe: which yet God in his eternall counsell, and prescript words, euen from the beginning hath seuered, with as great a distance one from another, as Hager differs from Sa­ra: bondage from liberty, Sina from Sion. But now B. I see thee like a fearefull Marriner, to foresee the tempest, comming a farre off: and to dread the Shipwrack of thine error. Now when I speake of the [Page 65]Law of life, I meane the promise which was giuen to Adam in these words,Gen. 1. The seed of the woman shall breake his heade, &c. Jt was prea­ched afterward to Abraham: In thee shall all the Nations of the earth be blessed: againe,Gen. 12. Looke to heauen and count, if thou canst, the number of the Starres; so shall thy seed be. Gen. 22. At last it was deliuered by Moses: Heare ô Israel, Deut. 6.4. the Lord our God is one God, thou shalt loue the Lord with all thy heart, &c. Againe,Deut. 10.12 Now ô Is­rael, what doth the Lord thy God re­quire of thee, but that thou feare the Lord thy God and honour him, &c.

This is that Law whereof the same Moses saieth,Deut. 30.19 Behold I set be­fore you blessing and cursing, Life and good, death and euill, &c. Blessing and life, if thou chuse this, viz. If thou loue the Lord thy God with all thy heart &c. Deut. 28. If thou chuse this (saith he) Blessed shalt thou be at home, and blessed abrode, &c. But contrariwise (saith he) If thou wilt not be obedient to the voice of the Lord thy God, to [Page 66]keepe and doe the Commandements of this Law, cursed shalt thou bee at home and cursed abroad, &c. Behold B. the Law, the most high and per­fect publishing whereof, when the Prophet foresaw, thus said, The Law shall goe foorth of Sion, and the word of the Lord out of Ierusalem. He spea­keth not of the Law of the Deca­logue which was come out most perfectly, 700. yeeres before: but this Law of life, (viz.) The word of truth, (viz.) The Gospell Behold the Law, of which the Prophet Ieremy speaketh, I will write my Law in their hearts. Not that of the tenne com­mandements, which is to bee trem­bled at, He that doth these things shall line by them: but this Law of life and the promise, I will bee their God, and they shall be my people, and I will remember their sinnes no more, saith the Lord. Behold the law, wher­of the true speaking King and Pro­phet Dauid, saith, The Law of the Lord is perfect euery way, conuerting soules, &c. Hee meanes not B. that [Page 67]Law of the Decalogue, which al­though it be the Law of God, and a Law euery way perfect, yet doth not conuert soules, neither can it giue life nor restore a sinner. But he meanes this Law of grace, viz. The promise and righteousnesse of God, by the faith of the Messias, which is giuen to the beleeuer.

Behold B. the law wherein faith is commanded, for none can loue God with all his heart, and his neighbour as himselfe, but he that first is sancti­fied by faith, viz. none but he that is washed before, by vertue of the holy ghost, shal beleeue that al his sins are forgiuen him. Hoe, saith B. what newes bring you here? for that which you cal the Law of grace, we say it is the same with the law of the Deca­logue. What exposition is this? will you thus inwrap the Israel of God, with your exposition? Dare you say, this is the same Law with that, when God himselfe saith, it is another from it?Ier. 31.31. For behold the daies come (saith the Lord) that I will [Page 68]make a new couenant with the house of Iacob, Heb. 8.9. not such as I made with your Fathers, &c. Hitherto leades the Testimony of Moses, and that so cleare as if it were written with the beames of the Sunne, (which yet this Oule sees not.) Who when hee had deliuered this Law of life to Is­rael, and had added Ceremonies, which were as a shadowing out of a Redeemer; at length breathing out saith,Deut 29.1. These are the words of the coue­nant, which the Lord commanded Moses, that he should make with the children of Israel in the land of Moab, besides that couenant which hee made in the mount Horeb. And that the law of the Decalogue, and the righ­teousnesse of it which is of workes, is not onely another from, but also opposit to the law of grace and righ­teousnesse of God, which is mani­fested by faith; the Apostle is a most plentifull witnesse, who calleth the law of the Decalogue, A weake Law: the Law of sinne, the Law of death, the ministry of condemnation. [Page 69]But the law of grace, hee cals the power of God vnto saluation: The righteousnesse of God, the ministrie of the spirit, the ministrie of life.

But hoe, will some say, Paul is a meere Maniche, and a manifest Marcionite, that thus detracts from the maiesty of the Law, and so odi­ously inueies against the holy Law of God. Saiest thou so, dog? is the Apostle an Hereticke, because thou art blind. Thou conceiuest not the truth of his words: for hee hath not brought in this combat of the law, either in respect of God, or the lawes themselues, for both are of, and from, the same God. both perfect, holy, and iust: but in respect of vs, and our sinne; for what so repug­nant and hostile, as to condemne a sinner, and to absolue the same? Therefore as we are wont to call, a day deadly or fatall, not in respect of the day it selfe, but of them which must vndergoe some danger: And the Iulian law of Treason, we call a deadly law in respect of them that [Page 70]are accused of Treasō: So the Apostle cals the law of the Deca. a weake law, because it cannot giue life to the sin­ner: The law of wrath, because it causeth wrath against sin. The law of sin, because it accuseth vs of sin. The law of death, because it iudgeth vs, be­ing bound ouer to death. The Mini­stry of condemnatiō, because it cōdem­neth euery transgression. In which phrase of speech hee calleth also the Gospel it selfe, sometimes the sauour of death vnto death, namely, in respect of those that perish.

But B. opinion, gasping at last, doth yet throw one dart more: if (saith he) the righteousnes of the law, be so cō ­trary to the righteousnesse of God, which is of faith, how doth faith esta­blish it? This I say, B. Christ and his righteousnes is giuen to vs, who are iustified by faith: now the righteous­nesse of Christ is the righteousnes of works, viz. the ful & perfect perfor­mance of the Decalogue. To vs then that are in Christ Iesus, viz. to vs that beleeue in him, who hath per­formed [Page 71]the righteousnesse of the law for vs, it is as much to vs as if we our selues had fulfilled it. For the end of the law is to iustifie the keeper of it: but he that beleeueth in him, who hath perfectly perfor­med it, this faith shall bee imputed to him for righteousnes, no lesse, thē if he had perfectly performed the same.

But let vs proceed, and pursue this breathlesse opinion, euen to the sepulchre: which in a manner dy­ing, & cannot cast darts, doth yet cast out words. To what end then, saith he, serueth the law: or what vse is there of it now? I say, much, euery way: first, it is set downe for the sinner, both that hee may not deny the punishment, denounced against him for sinne, and also that it may take vengeance against him iustly for the same: it is also set for a holy and regenerate man, that as often as he looke vpon it (and alwaies hee ought to looke vpon it) hee may so often bewaile his wickednesse, and quake at it; and likewise as often as [Page 72]he cals to minde, which night and day hee ought to call to minde: so often hee may thinke, of the riches, mercy, and loue of God, by giuing him thanks by Christ Iesus his Lord and intercessor, who so mercifully hath set him free from the wrath of this iust and holy law. Nothing that I know is now omitted: Let vs therefore take breath awhile; especi­ally seeing we haue gone so far, and come as it were to the sepulchre of this dead and spiritlesse opinion, which whiles it is cast into obliuion, as into the fire, and while the buri­all is attended; I will turne me to B. and by a certaine comparison, as much as I can, I will comfort him, lest he without comfort lament the death of his opinion, as of a daugh­ter dearely beloued: and if any sense be left in him, I will labour to make him sound minded. A certaine king hath many debters, indebted vnto him, for much money by writing; whereby it is prouided that except they faithfully pay all the mony at [Page 73]the day appointed, their goods should be confiscate and themselues cast into prison: the King in the meane time foreseeing, that they wil not be able to pay the debt, being moued with pitty, he maketh a new edict, that if any of the debters wil desire to be released, before the day of paiment, hee will freely forgiue them. You see, B. the bill is iust and sure. for he requires nothing but his owne: you see also that the Edict is good and firme; for by it hee suc­cours the poore miserable soules that otherwise should perish in pri­son: you see the Bill is contrary to the Edict; for that adiudgeth the not paier to perpetuall bondage: con­trariwise, the Edict frees him that paieth not, so he pray to bee pardo­ned: further, you see, the Bond e­stablished by the edict; for all that will reioice for the benefit thereof, doe no lesse satisfie the King, then if they had fully paid all the debt due by the Bill: for the King requires his fummes, either by the vsurers se­uerity, [Page 74]or by his great equity shew­ed towards those that craue release: the first, by law; the latter by fa­uour; if thou dost either, thou doest sufficient. Lastly, B. you see what you would not: namely, that the Bill doth not command any asking of pardon, no it admits no such matter, it cals either for paiment or punish­ment, nothing else: for the free be­nefit of asking pardon pertaines on­lie to the Edict. Goe to then, let the Decalogue be the Bill, let the law of promise be the Edict or Pro­clamation of free pardon; namely, the grace of the Messias: let faith be the asking of pardon: I will not mince it smaller, a word is enough to a wise man. Behold, now B. the fruit of your outcrying, the seeds whereof this twenty yeeres you haue dispersed, with such roughnesse of words and impotency of minde, that you ought to beare it more pa­tiently, if the truth now take some punishment of you: For beleeue me B. euery error shall suffer punish­ment; [Page 75]shall suffer, I say, at the hands of truth, either sooner or later; nei­ther is there a more certaine houre of sinning, then of suffering. Call to minde with me that day, wherein applauding your selfe in your subtil­ties, you challenged one in the Vni­uersities; to whom, when as it was not lawfull to answere or reply suffi­ciently vnto you, making the Chal­lenge, either for the authority of your part, or for the obscurity of your Sophistrie, and snares of your subtilties; good God, how you cro­wed ouer him. Neither did you thinke it sufficient onely, this your poore lecture, to bee published in triumph of this so base victory, that it might bring darkenesse to the light, except also the sixt yeere after (daūcing in the funerals of the truth) you caused to bee published a new Commentary of the excellency and dignity of the law, an eternall Mo­nument of your ignorance & blind­nesse: for it is almost incredible, how in that worke you mingle hea­uen [Page 76]and earth together, and make squared things straight: how often in that little booke, you put foedus for foedere: The law for the law; faith for faith, viz. a lie for a testi­monie: and that which is a signe of a minde smally ingenious, how oft doe you make monsters to your selfe, which you might easily make away? I accuse you not, the matter it selfe speaketh; you shall be iudge­ed of your owne papers. This one thing I would haue you vnderstand (whereof B. you shall be an exam­ple to posterity, while this worke shall liue, and it shall liue foreuer:) That the booke of God is a booke indeed full of eies within and with­out, and written on both sides, but withall sealed; so that there are ma­ny hard things in it, which you Ba­rowists doe not vnderstand. But if you desire to open your closets to enter into the inwards of it, you had need of a key: I meane not that which Rome reioiceth in, which openeth the bottomlesse pit, and [Page 77]bringeth out monstrous lies, and blasphemies: neither doe I meane that key, B. which laieth vp for thee a great heape of siluer, which bring­eth great increase to the dropsie of thy couetousnesse: neither doe I meane that key which openeth the smokes of Sophistry, and the meere froth of words, and of Diuine Plato and the Sophisters, or such like buil­ders of darkenesse, and made wis­dome. But I meane B. the key of Dauid, that searcheth out the most secret things of the truth, and the hidden things of Gods wisdome, and so openeth them that none can shut, and so shutteth them that none can open. Which key by your wri­ting, I am sure you are without, as any thing that you want. And thus much of faith, the holinesse whereof you haue defiled. Thus much also of the law, the maiestie whereof you haue violared. And if any thing seeme lesse spoken then ought to be, either for your deserts, or as so weighty a matter requireth; let [Page 78]him thinke it is reserued vntill ano­other time, when God blessing our enterprises, wee shal haue more strict examination of you vpon that booke, which you haue scribled of the excellency and dignity of the law. Jn the meane time, I bid you in Christ Iesus to repent, and Farewell.