Concerning the Doctrine of Faith and of the Law, Treatise 1
A TREATISE OF CERTAINE COMMON PLACES, CALLED PATERICKS PLACES.
The doctrine of the Law.
What the Law is.THE Law is a doctrine that biddeth good, and forbiddeth euyll: as the Commaundementes do specifie, here folowing.
The Tenne Commaundements of God.
1 Thou shalt worshyp but one God.
2 Thou shalt make thee no Image to worshyp it.A deuision of the Cōmandementes. Exod. 20.
3 Thou shalt not sweare by his name in vayne.
4 Thou shalt holde the Sabboth day holy.
5 Thou shalt honoure thy Father and thy Mother.
6 Thou shalt not kill.
7 Thou shalt not commit adulterie.
8 Thou shalt not steale.
9 Thou shalt not beare false witnesse.
10 Thou shalt not desire ought that belongeth to thy neighbour.
All these Commaundemets are briefly comprised in these two here-vnderunder ensuing.The louelove of God, the louelove of our neighbour.
Thou shalt louelove thy Lord God with all thine hart, with all thy soule, and with all thy minde. That is the first and great Commandement: The second is lyke vntounto this, that is: Thou shalt louelove thy neighbour as thy selfe. On these two Commandements hangeth all the Law and the Prophets.Math. 22.
Certayne godly and generall Propositions, proued by the Scripture.
The first Proposition.
proposition 1 He that loueth God, loueth his neighbour also.
This Proposition is proued 1. Iohn. 4. If a man say, I louelove God, and yet hateth his brother, he is a lyer. He that loueth not his brother whom he hath seene, how can he louelove God, whom he hath not seene?1. Iohn. 4.
The second Proposition.
proposition 2 He that loueth his neighbour as him selfe, keepeth all the Commandements of God.
This Proposition is proued Math. 7. Rom. 13. Whatsoeuer Math. 7. Rom. 13. ye would that men should do to you, euen so do you to them: for this is the Law and the Prophets.
He that loueth his neighbour, fulfilleth the Law.
Thou shalt not commit adultrie. Thou shalt not kill. Thou shalt not steale. Thou shalt not beare false witnesse. Thou shalt not lust. &c. And if there be any other Commandement, it is comprehended in this saying: LoueLove thy neighbour as thy selfe. Rom. 13.Rom. 13.
All the Law is fulfilled in one worde, that is, LoueLove thy neighbour as thy selfe. Gal. 5.Galla. 5.
Argument.
Bar- He that loueth his neighbour, keepeth all the Commandements of God. Rom. 13.
ba- He that loueth God, loueth his neighbour. 1. Ioh. 4.
ra. Ergo, He that loueth God, keepeth all the Commandements of God.
The thirde Proposition.
proposition 3 He that hath Fayth, loueth God.
My Father loueth you, because you louelove mee, and beleeue that I came from God. Iohn. 16.Iohn. 16.
Argument.
Bar- He that keepeth the Commaundementes of God, hath the louelove of God.
ba- He that hath Fayth, keepeth the Commandements of God.
ra. Ergo, He that hath Fayth, loueth God.
The fourth Proposition.
proposition 4 He that keepeth one Commandement of God, keepeth them all.
This Proposition is confirmed Heb. 11. It is vnpossible for a man without fayth to please God,Heb. 11. that is, to keepe any one of Gods Commandementes, as he should do. Then whosoeuer keepeth any one Commandement, hath fayth.
Argument.
Bar- He that hath Fayth, keepeth all the Commandements of God.
ba- He that keepeth any one Commaundement of God, hath fayth.
ra. Ergo, He that keepeth one Commaundement keepeth them all.
The fifth Proposition.
proposition 5 He that keepeth not all the Commandements of God, keepeth not one of them.
Argument.
He that keepeth one Commandement of God, keepeth all.The Law requireth perfect obedience. Enthymema.
Ergo, He that keepeth not all the Commandements of God, keepeth not one of them.
The sixth Proposition.
proposition 6 It is not in our power, to keepe any one of the Commandements of God.
Argument.
Ba- It is vnpossible to keepe any of the Commandements, without Grace.
ro- It is not in our power to attaine Grace.
co. Ergo, It is not in our power, to keepe any of the Commandements of God.
Fayth is the onelyonly gyft of God.And euen so may you reason concerning the holy Ghost and Fayth: forsomuch, as neither without them we are able to keepe any of the Commandements of God, neither yet be they in our power to attayne them: Non est volentis, ne que currentis. &c. Rom. 9. It is not in him that willeth, nor in him that runneth; But in God that sheweth merciemercy.Rom. 9.
The seuenth Proposition.
proposition 7 The Law was geuen vsus, to shew our sinne.
By the Law commeth the knowledge of sinne. Rom. 3. The office of the Law. 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.Rom. 7.
The eight Proposition.
proposition 8 The Law biddeth vsus do that thing which is vnpissible for vsus.
Argument.
Da- The keeping of the Commandements, is to vsus vnpossible.
ri- The Law commaundeth vsus the keeping of the Commandements.
i. Ergo, the Law commaundeth vsus that which is vnpossible.
Obiection.
But thou wilt say, Wherefore doth God did vsus do that which is impossible for vsus?
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 Lawe ordeyned to bring vsus to Christ.
The doctrine of the Gospell.
THE Gospell is as much to say in our tongue, as Good tidings, like as these be here vnderunder folowing, Luke. 2.and such other, concerning the merciemercy of God in Christ Jesus, for the remission of our sinnes.
Christ is the sauiour of the Worlde.Iohn. 4.
Christ is the Sauiour.Luke. 2.
Christ dyed for vsus.Rom. 5.
Christ dyed for our Sinnes.Rom. 4.
Christ bought vsus with his Blood.1. Pet. 2.
Christ washt vsus with his Blood.Apoc 1.
Christ offered him selfe for vsus.Galla. 1.
Christ bore our sinnes on his backe.Esay 53.
Christ came into the worlde to saue sinners.1. Tim. 1.
Christ came into this worlde, to take away our sinnes.1 Iohn. 3.
Christ was the price that was geuen for vsus, & our sinnes.1. Tim. 2.
Christ was made debtor for vsus.Rom. 8.
Christ hath payde our debt, for he dyed for vsus.Collo. 2.
Christ made satisfaction for vsus, and our sinnes.1. Cor. 7.
Christ is our Righteousnesse.1. Cor. 1.
Christ is our Sanctification.1. Cor. 1.
Christ is our Redemption.Ephes. 2.
Christ is our Peace.
Christ hath pacified our Heauenly father for vsus.Rom. 5.
Christ is one, and all his.1. Cor. 3.
Christ hath deliuered vsus from the Law, from the Diuell, and from Hell.Collo. 2.
The father of Heauen hath forgeuen vsus our sinnes for 1. Iohn. 1.Christes sake: or any such other lyke to the same, which declare vntounto vsus the merciemercy of God.
The nature and office of the Law and of the Gospell.
The Law sheweth vsus our sinne.Rom. 3.
The Gospell sheweth vsus the remedie for it.Iohn. 1.
The Law sheweth vsus our Condenmation.Rom 7.
The Gospell sheweth vsus our Redemption.Collo. 1.
The Law is the worde of Irs.Rom. 4.
The Gospell is the worde of Grace.Act. 14. 20.
The Law is the worde of threatning by cursing.Deut. 27.
The Gospell is the worde of Comfort.Luk. 2.
The Law is the worde of vnrest.Rom 7.
The Gospell is the worde of Peace.Ephes. 6.
A disputation betweene the Law and the Gospell: wherein is shewed the difference or contrarietie betweene them both.The contrary operation of the Law & of the Gospel.
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.
The doctrine of Fayth.FAYTH, is to beleeue One, Like as Abraham beleeued God, and it was imputed vntounto 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.
The. 9. Proposition.Fayth is the gyft of God.
Argument.
Da- EueryEvery 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.Rom. 14.
All that commeth not of Fayth, is sinne: for without Fayth, can no man please God. Heb. 11.Heb. 11.
An Argument, or Induction.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.Psal. 33.
Lord thine eyes looke to fayth: that is as much to say, Jer. 5.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.
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. 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.A definition of fayth, Heb. 11.
The same spirite certifieth our spirite, that we are the children of God. Rom. 8.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.
A Man is iustefied by Fayth onelyonly.
Abraham beleeued in God, and it was imputed vntounto him for righteousnes. Rom. 4.Iustification by faith only Rom. 4 Rom. 3. Galla. 2.
We suppose therfore, that a man is iustefied by Fayth, without the deedes of the Law. Rom. 3. Galla. 2.
He that worketh not, but beleeueth on him that iustefieth the wicked, his Fayth is counted to him for Rom. 4.righteousnes. Rom. 4.
The iust man lyueth by his Fayth. Aba. 2. Rom. 1.Aba. 2. Rom. 1.
We wot that a man is not 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. Gall. 2.Galla. 2.
What is the Fayth of Christ?
Fayth in Christ, what it is.The Fayth of Christ, is to beleeue in him: that is, to beleeue his worde: and beleeue that he will helpe thee in all thy neede, and delyuet thee from sinne, and all euyll.
Thou wilt aske me, What worde:
I answere thee, The Gospell: which is,
He that beleeueth in Christ, shalbe saued. Mark. 16.Mark. 16. Iohn. 3.
He that beleeueth the Sonne, hath euerlasting lyfe. Iohn. 3.
Verely I say vntounto you, He that beleeueth in me, hath Iohn. 6.euerlasting lyfe. Iohn. 6.
This I write vntounto you, that you beleeue on the Sonne 1. Iohn. 5.of God, that ye may know, how that ye hauehave eternall lyfe. 1. Iohn. 5.
Thomas, because thou hast seene mee, therefore hast thou beleeued: happie are they which hauehave not seene, and yet hauehave beleeued in mee.Iohn. 20. Iohn. 20.
All the Prophets to him beare witnes, that who soeuer Act. 10.beleeueth in him, shall hauehave remission of their sinnes. Act. 10.
What must I doe, that I may be saued? The Apostles answered, Beleeue in the Lord Iesus Christ, and thou shalt be saued.Act. 16. Act. 16.
If thou knowledge with thy mouth, that Iesus is the Lord:Rom. 10. and beleeuest with thine hart, that God raysed him from death, thou shalt be …a…e. Rom. 10.
He that beleeueth not in Christ, shalbe condemned. Mark. 16.Mark. 16.
He that beleeueth not the Sonne, shall neuer see lyfe, but the ire of God by deth vponupon him.Iohn. 3. Iohn. 3.
The holy Ghost shall reproue the worlde of sinne, because they beleeue not in mee.Iohn. 16. Iohn. 16.
They that beleeue Iesus Christ, are the sonnes of God.
Ye are all the Sonnes of God, because ye beleeue in Iesus Christ.1. Iohn. 3. 1. Iohn. 3.
He that beleeueth that Christ is the Sonne of God, is safe.Iohn. 1. Iohn. 1.
Peter sayd, Thou art Christ the Sonne of the lyuing God. Iesus answered, and sayd vntounto him: Happy art thou Symon, the sonne of Ionas, for flesh and blood hauehave not opened to thee that, but my Father that is in heauen.Math. 16. Math. 16.
We hauehave beleeued and know, that thou art Christ the Sonne of the lyuing God.
I beleeue that thou art Christ the Sonne of God, which should come into the worlde.Iohn. 11. Iohn. 11.
These thinges are written, that ye might beleeue that Iesus is Christ, the Sonne of God: and that in beleeuing ye might hauehave lyfe.Iohn. 20. Iohn. 20.
I beleeue that Iesus is the Sonne of God. Act. 8.Act. 8.
The sixtenth Proposition.
proposition 16 He that beleeueth the Gospell, beleeueth God.
Argument.
Da- He that beleeueth Gods word, beleeueth God.
ri- The Gospel is Gods worde.
i. Ergo, he that beleeueth the Gospel, beleeueth God.
To beleeue the Gospel, is this, That Christ is the Sauiour Iohn. 4.of the worlde. Iohn. 4.
Christ is our Sauiour. Luk. 2.Luk. 2. Heb. 13. Apoc 1. Heb. 9. 1. Pet. 2.
Christ bought vsus with his blood. Heb. 13. 1. Pet. 1. Apo. 5
Christ washed vsus with his blood. Apoc. 1.
Christ offered him selfe for vsus. Heb. 9.
Christ bore our sinnes on his backe, 1. Pet. 2.
The seuententh Proposition.
proposition 17 He that beleeueth not the Gospell, beleeueth not God.
Argument.
Fe- He that beleeueth not Gods worde, beleeueth not God him selfe.
ri- The Gospel is Gods worde.
o. Ergo, He that beleeueth not the Gospel, beleeueth not God him selfe: and consequenly, he that beleeueth not those thinges aboue written, and such lyke, beleeueth not God.
The eighttenth Proposition.
proposition 18 He that beleeueth the Gospel, shalbe safe.
Go yee into all the worlde, and preach the Gospel vntounto eueryevery creature. He that beleeueth, and is baptised, Mark. 16.shalbe saued: but he that beleeueth not, shalbe condemned. Mark. 16.
A comparison betweene Fayth and Incredulitie.
FAyth is the roote of all good.A comparison betweene Fayth and Incredulitie
Incredulitie is the roote of all euyll.
Fayth maketh God and man friendes.
Incredulitie maketh them foes.
Fayth bryngeth God and man togeather.
Incredulitie sundereth them.
All that Fayth doth, pleaseth God.
All that Incredulitie doth, displeaseth God.
Fayth only maketh a man good and righteous.
Incredulitie only maketh him vniust and euyll.
Fayth maketh a man a member of Christ.
Incredulitie maketh him a member of the Diuell.
Fayth maketh a man the inheritour of heauen.
Incredulitie maketh him inheritour of hell.
Fayth maketh a man the seruant of God.
Incredulitie maketh him the seruant of the Diuell.
Fayth sheweth vsus God to be a sweete Father.
Incredulitie sheweth him a tirrible Iudge.
Fayth holdeth styffe by the worde of God.
Incredulitie wauereth here and there.
Fayth counteth and holdeth God to be true.
Incredulitie holdeth him false and a lyer.
Fayth knoweth God.
Incredulitie knoweth him not
Fayth loueth both God, and his neighbour.
Incredulitie loueth neither of them.
Fayth onelyonly saueth vsus.
Incredulitie only condemneth vsus.
Fayth extolleth God and his deedes.
[Incredulitie extolleth her selfe and her owne deedes.
Of Hope.
HOpe is a trustie looking after the thing that is promised to come: As we hope after the euerlasting What hope isioy which Christ hath promised vntounto all that beleeue in him.
We should put our hope and trust in God alonely, and in no other thing.
It is good to trust in God, and not in man. Psal. 118.Psal. 118. Pro. 28. Psal. 118. Psal. 115.
He that trusteth in his owne hart is a foole. Pro. 28.
It is good to trust in God, and not in Princes. Psal. 118.
They shalbe lyke vntounto the Images which they make, and all that trust in them. Psal. 115.
He that trusteth in his owne thoughtes, doth vngodly. Pro. 12.Pro. 12.
Cursed be he that trusteth in man. Ier. 17.Ier. 17. 1. Tim. 6.
Bid the rich men of this worlde, that they trust not in their vnstable riches, but that they trust in the lyuing God. 1. Tim. 6.
It is hard for them that trust in money, to enter into Luke. 18.the kingdome of heauen. Luk. 18.
Moreouer, we should trust in him onelyonly, that may helpe vsus: God onelyonly may helpe vsus, therefore we should trust in him only.
Well are they that trust in God: and woe to them Psal. 2. Ier. 17. Psal. 14. Eccles. 34. Sap. 3.that trust not in him. Psal. 2. Ier. 17.
Well is that man that trusteth in God: for God shalbe his trust. Psal. 14. Eccle. 34.
He that trusteth in him, shall vnderstande the veritie. Sap. 3.
They shall all reioyce that trust in thee. They shall Psal. 5.euer be glad, and thou wilt defend them. Psal. 5.
Of Charitie.
CHaritie is the louelove of thy neighbour. The rule of The rule of charitie.Charitie is this; Do, as thou wouldest be done to: For, Christ holdeth all alike, the rich, the poore, the 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 A comparison betweene Fayth, Hobe, and Charitie.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 vntounto her neighbour, through the louelove that it hath to God, and gladnes that is within her selfe.
Fayth looketh to God and his worde, Hope looketh vntounto 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 onelyonly, Hope to his rewarde, and Charitie to her neighbour.
The doctrine of Workes.
WEe beleeue that a man shalbe iustefied without What good workes do. Rom. 3.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.Galla. 2.
That no man is iustefied by the Law, is manifest: For, a righteous man lyneth by his Fayth: but the Law Galla. 3.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 vsus, 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 hauehave holpen vsus out of them. Therefore no deedes nor workes, may make vsus righteous.Workes do not make vsus righteous.
No workes make vsus vnrighteous.
An argument on the contrary sence.If any euyll workes make vsus vnrighteous, then the contrary workes should make vsus righteous: But it is proued, that no workes can make vsus righteous: Therefore no workes maketh vsus vnrighteous.
Workes maketh vsus neither good nor euill.
It is proued, that workes neither make vsus righteous Works make vsus neyther good nor euyll before God.nor vnrighteous: Therefore no workes make vsus 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.
EueryEvery man, and his workes, are eyther good or euyll.
Good fruite is signe of a good tree, but not the cause thereof. Math. 12.EueryEvery 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.A man likoned to the tree, and his workes to the fruite. Math. 7.
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 vsus or condemne vsus.
If workes make vsus 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 a good man.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 hauehave saued thee:To say that our workes do saue vsus, is to deny that Christ is our sauiour.
What is this to say, Christ dyed for thee? Uerely, Christ to delyuer vsus from death, dyed for vsus.that thou shouldest hauehave 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 louelove he had to thee before thou wast borne, when thou haddest done neither good nor euyll.
Christ hath payde our debt.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:Christ desireth no recompence, but thankfulnesse. 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 vsus. He is a good and greate Lord: for he doth all for nought. Let vsus, 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.
No sauiour but Christ onelyonly.For he calleth him selfe the Sauiour, which pertayneth to Christ onelyonly.
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 onelyonly 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 No remission but in Christheauen, 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 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.Good workes not excluded to be left vndone, but not to iuste fie vsus when they are done. 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 vsus, and so we count God a lyer: For God sayth, Thou shalt hauehave 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.Not the doing of good workes, but the trusting in good workes condemned.
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:We must doe good works, but not to mente thereby. 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 vsus all that we neede, then we can take it of him. If then we want ought, let vsus wite our selues.
Prease not therefore to the inheritaunce of heauen We must not thinke to win heauen by good workes.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 vponupon 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 vsus 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 The Law and the Gospell how they are to be ioyned, and how to be seperated.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, Grace free, Promise simple, Fayth alone.the Promise simple, and that Fayth may stand alone: which Fayth alone (without Law or workes) worketh to eueryevery man particularly his saluation, through meere promise, and the free grace of God. This word (particularly) I adde, for the particular certefiyng of eueryevery Particularly.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 eueryevery 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 onelyonly from the body of the Sonne of God crucified, there is nothing that can stand vsus in stead, but that onelyonly, wherewith this body of Christ is apprehended. Now forasmuch as neither the Law, nor Workes, but Fayth onelyonly, is the thing which apprehendeth the body and death of Christ; therefore Fayth only is that matter which iustefieth eueryevery soule Fayth is the onelyonly instrumentall cause of eueryevery mans particular saluetiō The body of Christ the obiect of our fayth.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 onelyonly.
Thus you see how Fayth, being the onelyonly eye of our soule, standeth alone with her obiect, in case of Fayth is only the eye of the soule which looketh to Christ.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, eueryevery 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 vsus 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 Iohn. 1.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 Esay. 53.in the knowledge of him, shall iustefie many. &c.
Argument.
Da- Apprehending and receauing of Christ onelyonly, 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.maketh vsus iustefied before God. Iohn. 1.
ri- Christ onelyonly is apprehended and receaned by Fayth.
si. Ergo, Fayth onelyonly maketh vsus iustefied before God.
Argument.
Ba- Iustification commeth onelyonly by apprehending Esa. 53.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 All our righteousnes is as fylthy clo…svsus before God, or helpe any thing to our iustifying.
fa- EueryEvery worke we doe, is vniust before God. Esa. 64.Esa. 64.
re. Ergo, no worke that we doe, can iustifie vsus before God, nor helpe any thing to our iustifiyng.
Argument.
Ca- If workes coulde any thing further our iustification, Whē ye hauehave done all that is cōmanded you, say, We are vnprofitable seruants. Luk. 17.then should our workes some thing profite vsus before God.
me- No workes (do the best we can) do profite vsus 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. Without me can ye do nothing. Ioh. 15.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 The Law worketh anger. Rom. 4.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. Now are we quit and deliuered from the Law, being dead to that wherein we were once holden. Rom 7.Ergo, 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 onelyonly, 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 vsus, our Workes do not auayle vsus, and that Fayth in Christ onelyonly iustifieth vsus: And this difference and distinction ought diligently to be learned and re…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 electiō. | Antitheta |
| The Law, | Workes, | Merites, | Conditiō | Mans free will. |
The difference and repugnance of these foresayde places being well noted and extended, it shall giuegive no small light to eueryevery 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 The Law to be discerned frō the Gospel.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 hauehave too much in the Romish Church, who confounding these places …he ignorance and blindnes of the Popes Church.togeather without distinction, folowing no methode, hauehave peruerted the true order of Christian doctrine, and hauehave 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 The first poynt.Law: which is, to require full and perfect obedience of the whole man, not onelyonly 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 Rom. 7.am carnall. &c. Rom. 7. Whereupon riseth this proposition (that is) That it is not in our nature or power to The strength of the Law.fulfill the Law. Item, the Law commandeth that which is to vsus 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 The seconde poynt.they be, and how farre they extende. For as the surging Seas hauehave 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: Rom. 10. The death of Christ is the death of the Law: that is, of the condemnation of the Law.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 The time of the Law, how long it lasteth. Galla. 3.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, The time of the Law ceasseth, when fayth beginneth.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 onelyonly 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 1. Tim. 1.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, 1. The disease 2. The knowing of the disease. 3. The Phisition.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 Repentance is ioyned with fayth, yet it is no cause of saluation.of repentance that causeth remission of sinnes, but only the worthines of Christ, whom Fayth onelyonly apprehendeth, no more then the feeling of the disease is the cause of health, but onelyonly 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 The thirde poynt.purpose why the Law is geuen: which is, not to bring vsus to saluation, not to worke Gods fauoure, nor to make vsus good, but rather to declare and conuince our wickednesse, and to make vsus 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 hauehave our refuge in Christ the sonne of God, and to submit our selues to him, in whom onelyonly 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.Inconueniences that rise in not knowing the true ende of the Law.
2 They seeke that in the Law, which the Law can not giuegive.
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 onelyonly is set vp to be apprehended by our Fayth, and so freely to iustifie vsus, 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 They conceaue saluation in the law.in the Law: which onelyonly is to be sought in the fayth of Christ, and in no other.
2 They erroniously do seeke Gods fauour by workes They seeke Gods fauoure by workes of the Law.of the Law, not knowing that the Law, in this our corrupt nature, worketh onelyonly 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 The Law is geuen by Moses: Grace and verity by Iesus Christ Iohn. 1.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, Law natural. Law morral. Law euangelical.and the law Euangelicall.
5 They erre againe, in deuiding the Law euangelicall Precepts and counsels.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 Their teaching is of workes of the Law.preaching, resteth vponupon 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, The Law equall with the Gospel, or seclude the Gospel.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 vsus vnderunder payne of damnation, but Obedience in externe actions.onelyonly 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 In mans power to fulfi…l… the Law.power to fulfill it.
10 They erre in thinking not onelyonly to be in mans power to keepe the Law of God, but also to performe Workes of perfection.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 ho…se of the Popes Church by Indulgences, to be sold …at to the people for money.
11 They erre in saying, that the state monasticall is The state monasticall.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 Vowes of their religious men.of their religious men, as profounde Humilitie, perfect Chastitie, and wilfull Pouertie.
13 They erre abhominably in equalling their lawes Equalling Gods law with mans law.and constitutions with Gods law: and in saying, that mans law bindeth vnderunder payne of damnation, no lesse then Gods law.
14 They erre simply, in punishing the transgressors of their lawes more sharpely, then the transgressors Their punishing of 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 They exclud fayth, and ascribe saluatiō to workes & merites.where the free promise of God ascribeth our saluation only to our Fayth in Christ, excluding workes: They contrarily ascribe saluation onelyonly, 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 The syrst Caution.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 onelyonly 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 vntounto vsus. 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 vnderunder 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 vponupon 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 Math. 5.see God. &c. Math. 5.
Except ye be made lyke these children, ye shall Math. 18.not enter. &c. Math. 18.
But he that doth the will of my Father, shall enter Math. 7.into the kingdome of heauen. &c. Math. 7.
The parable of the vnkind Seruant, iustly cast into Math. 18.prison for not forgiuing his felow. &c. Math. 18.
The casting of the rich glutton into hel &c. Luk. 16.Luk. 16. Luk. 12.
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 vsus earnest repentance, and fayth in him vnfaigned. Amen.
Briefly, to know when the Law speaketh, and when When the Law speaketh and when the Gospel speaketh.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 vponupon 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 The promise of the Gospel is without condition.promise of lyfe and saluation is offered vntounto vsus 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 vsus by the merites of Iesus Christ, so long before prophecied to vsus 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 Rom. 3.vponupon all that do beleeue. &c.
The seconde Caution or danger to be auoyded is, The seconde Caution.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 The Gospel to whom it belongeth.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 A mourning weede in a mariage feastfeast: And therfore remouing vtterly out of their mindes all cogitation of the Law, of feare, of iudgemeut, and condemnation, let them onelyonly 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 Christ the fulfiller and the finisher of the Law. Rom. 10of 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 The thirde Caution.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 eueryevery 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 eueryevery discreete Preacher put a difference betweene the broken How to ioyne both the Law and the Gospel.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.