THE KEY OF DAVID, That openeth the Gates to the City of GOD: Also, Of Faith and Repentance, and how they are wrought, and brought to pass: and whether Faith be commanded in the Law, or not.   printer's or publisher's device 
LONDON Printed by Thomas Haveland for Nathaniel Fosbrooke. 1610.   

TO HIM THAT LABOURETH, AND is heavy laden; thirsteth, and would have rest; Grace, mercy, and peace from God the Father, and from Christ our Saviour, be multiplied.  
FInding of late (in a little Treatise) a great treasure, I thought most fit to present it, to him that would best esteem of it. If then thou be a good Lapidist, and canst judge or discern of a perfect stone; herein thou hast that Pearl of price, for which the jeweller adventureth, by sea, by land, by fire, by water to attain.  
A wise builder will be sure to lay a good foundation: a valiant Soldier will not be unarmed in the day of battle: neither will a discreet Mariner carelessly respect, how to avoid the perils of a dangerous gulf.  
How much more (good Reader) behoveth it thee, wisely to forecast how to turn over the leaves of thy life, that thy passage be not stopped, in the way of thy pilgrimage, and thou disappointed of the land of promise, which pertaineth to such only as graciously and in due time do begin, and constantly continue unto the end?  
Be not then like to the builders of Babel, that bring mortar for stones, and stones for clay: but as the wise virgins, did providently provide that their Lamps might be ready against the coming of the Bridegroom: so thou likewise, see that thy foundation be sure, and thy building raised up, not with stubble and straw, which will rot and perish, but with lime and stone that is firm and strong, which (though the rain do beat, and the winds blow,) yet being strongly built upon the Rock, it shall stand fast for ever.  
If thus thou intent wisely to erect a Tower, turn over the leaf, consider this plot, wherein is the frame of a glorious building, not made with men's hands, or such a one as perisheth, but framed by God in a wonderful manner. Herein thou shalt see how the foundation is laid, and the Roof covered: what manner of men they be for whom the holy City is prepared, & unto whom the glory thereof is denied: how the way is made plain unto it: and by what means we must enter thereinto. Let it not be lightly regarded of thee, seeing it is now high time thy work were begun: Winter is at hand; the winds do begin to blow: If thou want harbour, the stormy tempests will perish thee. Thus leaving thee to thy labour, and praying for thy good speed, I rest,  
Thine, least worthy, T. S.   

THE KEY OF DAVID, that openeth the Gates to the City of God.  
THE general condition of mankind, being already brought unto such wretched pass, and forlorn misery, partly by natural corruption, partly by lewd conversation, that nothing is more evident and certain, than the fast coming on, and drawing near of that appointed day, in which must be rendered unto every one the deserved punishment of all their false opinions, and wicked deeds: who would not in this case, judge it his part and duty, greatly to esteem, and worthily to receive with attentive ears, that counsel and instruction which teacheth the way, how the determined vengeance of that approaching dooms day may be escaped. To perform this, is an hard matter indeed: yet a very worthy work: In the setting forth whereof, I suppose the more extraordinary pains to be required, because nothing hath been more assayed, by some adventurous divines of this age, yet nothing less brought to a point and finished.  
As for this my labour, such as it is, I bequeath it to posterity; for I neither seek after nor reckon of, such common Patrons, as these days afford: Because I have hated even with perfect detestation, the nice untowardness of these dainty times, running after each palpable error of former ages, with strong emulation; but denying to themselves, with envious folly, all benefit of things present, be they never so good: And being daily and continually advertised, by the plain and sensible proof of so many mischiefs, coming in troops upon them, yet nevertheless (a just plague for fools) they still remain sottish, and without understanding. Therefore I appeal unto the age next following: not this now consisting of fleshly minded and worldly men, that will be set to sale, and corrupted: but that succeeding after this, which shallbe filled with the spirit, and good conditions: This small treatise, do I betake unto that age: whereof seeing that I have no fear, lest it should give partial sentence, forestalled with favour, or empoisoned with malice, I am come to this assured hope, to think that it will entertain this work, with all readiness: And (if truth deceive me not) will preserve and keep it safely from time to time. But before I come to the point itself, I think it not amiss, briefly to repeat the flourish and preamble of B. Lecture; wherein both the seat of the question now in hand, is contained. And whereof betwixt him and me, there is full agreement without any controversy: Namely, that the Apostle, whilst he informeth the Romans of the way, and means to attain salvation; he teacheth them, that the same doth wholly consist in nothing else, but the Gospel only. And the Gospel is the free exhibiting, or gracious vouchsafing of God's favour, viz. The mercy and love of God for Christ's sake, which the Apostle sometimes calleth the Righteousness of God, sometimes the power of GOD unto salvation. And he saith that it is revealed, manifested and communicated to men by the means of faith, as it is written: 
Rom. 1.17. Abac. 2.4.  The just shall live by faith. And lest any man advancing himself in the fleshly conceived worthiness of his own perfections, should boldly persuade himself, that by some help or other, either of natural strength, inclination, or else of learning, skill, and profound knowledge, or of ceremonious worshipping, and customary devotions, he might procure this Righteousness and salvation; this is the very first thing, which the Apostle setteth in the forefront 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 he maketh a distribution, or division of all mankind, into two sorts or companies: The former whereof, comprehendeth all the Gentiles, the latter containeth the Jews only. And first of all, he pulleth down the arrogancy of the Gentiles; because howsoever that which may be known of GOD, be written in the natural Tables of their hearts: yet they not regarding this divine and natural illumination, did run headlong upon all wickedness, and hatred of God, lust, covetousness, envy, spite, cruelty, strife, etc. And that they might fully reach unto the highest outrage of rebellion, and filthy behaviour: He layeth to their charge, that they are guilty of strange & execrable uncleanness: having indeed most foully committed such loathsome abominations, against nature itself, as are not to be named.  
After he hath thus brought under the haughtiness of the Gentiles; he than setteth upon the jews also: whom with two encounters, he utterly overthroweth: First, because they had wickedly falsified with their corrupt interpretations, and had transgressed or broken that Law of God, which in express words was delivered to them by the hand of Moses. Secondly, he confoundeth them plainly, by alleging the testimony of the Prophet, who being ordained a King and a Prophet, to them which were under the law, thus he writeth upon them, in a certain place of the Psal. There is not a good one, 
Psal. 14.53.  surely not one: There is not that doth good, not so much as one. Thus at the last all works of mortal men, which they made (as it were,) their props and stays to rest themselves upon, being quite cast away, he draweth to an end in this manner: Therefore we conclude that a man is justified by faith, 
Rom. 3.28.  without the works of the Law, (viz.) without any works or deeds of our own: whether they beframed according to the law of God, written in the fleshly tables of our hearts, or directed after the will of GOD, engraven once in stone, or fashioned by any other writing and rule of divine ordinances.  
When as therefore B. did perceive, that all salvation and righteousness of mankind, was placed wholly in the alone grace of jesus Christ: (Viz.) in the free favour of God, insomuch as he taketh pity upon them, and loveth them in Christ jesus: And that also God setteth forth unto mankind one only way, one only means, which indeed is faith, by which as by a certain ladder, they must get up to the attainment of this grace. When he saw that these things were so, the man was presently inflamed, with a passing earnest zeal, thoroughly to inform his hearers, concerning this so divine and wonderful benefit, or gift of faith: and for that end, took upon him to unfold this verse or sentence of the Apostle (Viz.) We conclude, that a man is justified by faith, etc. In explication whereof, he promiseth that he will observe two things: First, what this so precious and excellent faith is, by which the righteousness of God is said hold upon or apprehended: Secondly, touching the works of the law, and amongst all other points thereof, that which is the chiefest of the rest, whether faith is to be reckoned amongst those things, which are commanded in the law. This large under-taker of so great a charge, will we pursue the very same way that he is gone. And first we will consider what faith itself is, what be the causes, and parts thereof, and after what manner it is wrought, and bred in men: In the next place, we will discuss that point, whether it be commanded in the law or not.  
But if a definition of faith be required, saith B. I suppose that worthy to be preferred before all other, which the Apostle delivereth, writing to the Hebrews, when he saith, that faith is the ground of things hoped for, and the evidence of things which are not seen. In which assertion (to speak nothing of the rest) I find fault with B. for two things.  
First and chiefly, because this word faith, being of many significations, and carrying divers senses or meanings in holy scripture; he did not afore all other things distinguish that kind or nature of faith, which he would define unto his hearers from all the rest, by which means surely, that faith whereof our question is: (being set apart by itself, and freed from all inconvenience of commixture, with other matters) would then be kept in our open sight, plain, single, unconfused, and always like itself. How much better is the advertisement, 
Tertul. contra. Marcionem.  of one that giveth much good advise? when it is so, saith he: The difficulty ariseth, as well from the ambiguity, and doubtfulness of meaning, as from the obscurity or hiddennes of matter: Then there must be first a distinction, after that a definition; for as the same writer saith very well: The faithful interpretation, or true meaning of words and names of things, doth afford a safe and suit way rightly to understand, what be their due properties.  
The second reproof, which I cast upon B. is, because he hath affirmed, that the Apostolic writer, doth in this place, give a definition of faith: as if belike the man were ignorant, that it is a far other matter, to make a description of a thing, or to extol it, with some high commendations, than it is to express the same by a definition: For every definition, is a short and limited declaration of that thing, which thou wouldst define, from the nearest and most proper causes thereof: For if any shall say, that a man is most excellent of creatures, that he is a brief or map of the whole universal world, and that for the structure, or fashioning of him, the most mighty and blessed GOD, did fold up (as it were) in one lump, a certain representation, and notable resemblance of all things, whatsoever are either by our sight discerned, or else be far above our view and past our knowing; he that should thus speak, might elegantly indeed, and wisely describe a man: nevertheless, all this yields us not the definition of a man, nor showeth properly what he is.  
And after the self-same manner, even here our Apostlelike writer; forasmuch, as he was to deal with a nation, that ever was enemy to true godliness, which at all times refused the righteousness appointed by GOD, even the faith of jesus Christ; he doth so much the more advance, or set forth at large, the dignity and worth of faith; telling them, that therein consisteth full and wholly, both the promise and inheritance, and what benefit soever, a godly and blessed life requireth, together with all the substance of things eternal, which by hope are to be expected: Neither could their fathers, saith he, have ever pleased God, by any other good parts or virtues of their own; but by this faith only.  
In which discourse, verily he makes a well garnished description of faith: setting it out with honourable words, of great commendations, well beseeming the excellency thereof; yet doth he not define it: for if he had done that, than thou must needs be a man, very ill advised, to go and seek another definition thereof, as thou hast done. But now at length, let us come to the question of faith: which we have taken in hand, and before I do define the nature thereof, what it is (lest I should fall into B. error) I will plainly show the divers significations of it. This word faith therefore, how it is taken in human learning, I will not busy myself at this time to declare: But in holy scriptures, it hath reference, sometimes unto God, sometimes unto men; if to God, than it importeth nothing else, but the steadfast and unchangeable truth of his decree and promise; if unto men, than it signifieth, either the doctrine of the Gospel itself, or the faithful discharge of their office that preach the same, or else some special gift, which the holy ghost vouchsafeth unto us: Now of those gifts of the holy ghost, there are but three only, which are entitled, by the name of faith: For sometimes the knowledge of that great mystery, which the holy ghost revealeth, and the certain understanding of the truth of GOD, is called faith, which may fitly be named, either historical Faith, or the faith of knowledge.  
Now for this Faith, although all the Saints have it in some measure, yet is it not peculiar to them alone, for usually many wicked and filthy, do excel in this: yea, even Satan himself, doth go far beyond all others, in this kind of Faith. For he believeth that God is the creator of the world, that he is Lord over all, and acknowledgeth himself under his dominion: And that God made all things by his word; as it is written, 
Gen. 1.3. Psal. 33.9.  He spoke the word, and they were made; he believeth 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 immortal and wise God, always blessed for ever and ever: Who after divers manners appeared to the fathers, and spoke by the Prophets: He believeth that the same Word in fullness of time, came down into the Virgin, by the power of the holy ghost, was made flesh, and of her was born that anointed Saviour, thenceforth called jesus Christ: that the same wrought great miracles, preached that hidden mystery of the will of GOD, which being at that time almost buried in oblivion, was long before foretold by the Prophets, and he likewise sealed, and confirmed it by his Apostles.  
He believeth furthermore, that the same Word, or son of GOD Christ jesus, after all this, was nailed to the cross, dead and buried according to the Scriptures, the third day rose to life again, and was taken up into heaven, & sitteth there at the right hand of the Father, which hath put all things under bis feet: Because he alone is worthy. He is also most undoubtedly persuaded, that the Lord jesus Christ, did for supplying his own place, send down from heau en the powerful efficacy of his holy spirit, to guide and govern his Church: which past question is nothing else, but the company and society of his holy ones, in all places, here and there scattered over the whole world: And he believeth, that this company of Gods own people, is sanctified by the laver of repentance, and the word of faith; to be an holy nation for ever, to the Lord himself. He believeth moreover, that the same Lord jesus, shall at the last day come in the clouds, with greatest power, and shall then take up the Saints to receive reward of eternal life, and to enjoy the promises of heaven.  
But as for the ungodly and wicked, his coming shall be to condemn them, unto everlasting fire: yet both sorts shall in that day receive their fleshly bodies, with restoration whereof, they shall from the first death return again. And with thus much faith, the very skirmigers of Satan: Bribers, promoters, hypocrites, witches, heretics, reprobates, covetous persons, whoremongers and filthy fellows, of which kind of believers, at this day the whole world is full, betwixt whom and Infidels this is all the difference: the one by not believing, like wretches as they are, do come unto perdition: the other by believing in such woeful manner, as they do, bring themselves to most damnable destruction: This kind of faith, if any one would define, he may well express his mind, in saying that it is nothing else but a sure knowledge and a settled assent of the mind, by which any man most undoubtedly believeth such things, to be revealed for the salvation of mankind. Secondly, that gift of the holy ghost, by which any one causeth great admiration, to be amongst the people, at his great signs and wonders, is very often in holy writ called by the name of faith: which not unfitly we may call miraculous faith: But this faith, neither have all the sanctified, nor they only: For john wrought no miracles, although on the contrary judas did excel therein: And with this faith, are sometimes notably endued, and made famous, those witches, deceivers, and jugglers, which Rome that head of abominations both calleth Saints, and worshippeth them also, with altar, prayers and Images, of whom our Saviour hath foretold, saying; And they shall do great wonders, 
Math. 24.  & works of great power, so that they would deceive if it were possible the very elect. And this kind of faith may one sitly define in this manner: namely, that it is a certain undoubted confidence, whereby one believeth, that God will by him do this, or that miracle.  
Thirdly, that the gift of the holy ghost, which any one receives to eternal 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 of the son of God: The faith of Abraham: The faith of jesus: The faith of Christ: and the faith of jesus Christ. The professors of divinity have significantly named it justifying Faith. Now for this kind of Faith, both all the Saints, and they only have it; for this kind of faith, cannot befall any but such as are sanctified.  
This faith if we will, we may fitly define in this manner: Namely, that it is a certain full and firm confidence, engraven by the power of the holy Ghost, in the heart of such a one as is penitent, whereby he assuredly believeth, that all his sins are remitted, and that he is reconciled and made one with God, in an everlasting love, through Christ jesus. 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 forgiven, and whose God is the Lord jehovah.  
Behold B. this is the Faith which justifieth the wicked, and by which the justified liveth: as it is written: The just shall live by Faith. 
Abac. 2.4.  This is that faith which overcometh, which excelleth, and which the divine writer to the Heb. setteth forth with such ornament, and environeth on every side, with such a multitude of praises: this is the faith whose worth and fairness, so clearly shineth throughout the scripture, that as it is to be wondered, how ever it could be so grossly darkened, by the unskilfulness of some wise divines of this our age, so much more marvelous is it, that the ignorance of such a great benefit (especially in this clear light of all things) should not hitherto, by Gods most righteous judgement, be severely punished.  
And this is that faith, concerning which is all the controversy this day, betwixt me, and B. which also the Apostle commendeth to the Romans in these words: 
Rom. 3.28.  Therefore we conclude that a man is justified by faith.  
Whilst B. is enquiring, and searching for the original or beginning of this faith: First of all he is reckoning up the causes thereof: but he doth that very untowardly: for he speaketh of the Efficient cause, and of no more but that one. He might have dealt more exactly in all men's judgements, if he had put down 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 undoubted trust or confidence, & the form is the favour 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 salvation of the Saints: but the main and chiefest end is, the glory of God, and of our Lord Jesus Christ: to whom with the Father: and the holy spirit one God, blessed for ever, be all power, praise & honour, throughout all times and ages, Amen.  
Now than we understand what faith is, as also the causes, and essential parts whereof it consisteth, (viz) Confidence or trust, and grace or favour: Therefore let us thus pass over these things: yet so, as although we have dispatched them aforehand; nevertheless, we will, that they remain still in mind, for our help in those matters that follow after: that we may have an eye as it were back again unto them, as occasion shall require.  
One thing only is yet behind, yet the greatest of all, even that wherein the sum of the whole controversy is placed: Namely, that we discuss this point: How this so precious faith is wrought and engrafted in men, and by what degrees we must attain unto it. In the setting forth whereof, if our Divines had walked so uprightly as they ought to have done, in so weighty a cause, peradventure we might have had this powerful faith upon earth, the true nature whereof, being now (as it were) utterly lost, we do retain nothing of it, but the bare shadow only.  
First let us see what B. holdeth concerning this point, and then we will establish the truth itself. Whilst B. goeth about to prove unto us the pedigree (as it were) of Faith, or whence, or how it cometh: he teacheth, that the whole substance or nature thereof, ariseth and issueth from three effects, or works of the holy Ghost: the first of which (he saith) is knowledge, the second (as it were an increase of the former) he calleth assent, and the third (being the end and perfection of all the rest) is trust or confidence. Now in as much as he saith, these are three effects or works of the holy Ghost, that doth he well enough. But in this that he teacheth them to be essential parts of faith, therein he is much amiss. But let us discuss these things severally and in order: This first work therefore of the holy Ghost, B. (with more) doth call it the gift of illumination, or the faith of knowledge: And he teacheth that the same is incident to unclean 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 he perceived these differing natures of Faith, and knew them to be as sundry specials of one, and the same general, and so divers gifts of one and the same spirit; yet for all that, he maketh one, an essential part of another: for indeed howsoever this faith of knowledge, doth necessarily go before the faith of Abraham: yet doth it not thereupon follow that it is an essential part thereof: for many things may be of such necessity, that some work cannot be dispatched, unless they be had before, yet were it a very improper speech to say, that they be of the essence, or parts substantial, whereof such work is made and consisteth; it is most necessary, that a man should be born before he can be an Arithmetitian; is birth therefore a part of Arithmetic? It is necessary for him that will deal justly, first of all to consider the case prudently; is prudence therefore a part of justice? But even like stuff to this, is that also which presently he inferreth, in terms forsooth jumping trimly with Aristotle's Philosophy: (Viz.) that the end of this good being once known, is to desire it, to follow after it, and to apprehend or lay hold upon it, (viz.) that we may speak according to sobriety: The end of this faith of knowledge, is to enjoy GOD and his righteousness, even the grace of jesus Christ; which to affirm, without setting down any due and reasonable difference; is an impious falsehood: for God vouchsafeth not this faith of knowledge to Satan, and to reprobates to this end, that he may bring them unto his Christ, (viz.) to righteousness of life: But even as the bountifulness of God, doth grant the benefit, that cometh from earth and heaven, together with the fruit of that benefit, which is, growth and increase as well to the tars, as to the Wheat, equally and indifferently; yet not to this end, that the tars 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 believe the truth, even to those that perish: yet not to this end, that he may sanctify them; but that insomuch as they would not obey the known truth, which they plainly understood, he may take vengeance upon them in greater rigour of his justice and severity: for he that knoweth and doth not, shallbe beaten with more stripes, and to whom more is committed, of him more shallbe required.  
The second effect, or work of the holy Ghost, B. sometimes calleth assent, sometimes a certain putting forward of the will, or a kind of love and good liking of this happiness which is offered. But what strange boldness is this (o B.) that thou in things appertaining to God, shouldest thus platonize, or rather play and deceive the people of God? for the scripture speaketh far otherwise, and ealleth this 2. work of the holy ghost, which is the beginning of our regeneration, by the name of Repentance, even the thing whereby we are prepared, to receive the sanctification of faith: For not one (believe me) either of the Prophets, or Apostles, hath at any time called it assent, or a forward inclination of the will, or a love of the chiefest good, being offered unto us: neither do I think indeed, that any other durst ever so call it, besides thyself. I let pass this, that thou so wanton hast devised, a twofold love, one called the former, which forsooth is before faith, and another termed the latter, which followeth after faith, which all of us with one consent do say is the effect of faith, and called Love or Charity; But what shall we say that former love of thine is? B. confidently affirmeth, that it is the very soul or life of faith, & the truest difference of it that can be given.  
Because (saith he) none can trust in the promise of God, but such a one as earnestly longeth after God (viz.) by B. exposition loveth God. Wherein he shamefully faileth, both in mistaking the word, and the matter itself: He is deceived in the word, because he calleth this earnest longing, or desire by the name of love: he erreth in the matter, because he saith it is a part of faith: for although we grant, that this fervent desire, and wonderful seeking after God, must needs go before faith: yet we avouch that it is no part of faith, but of repentance, as hereafter shallbe declared: And furthermore, to call this desire, by the name of love, proveth him to be a most erroneous fellow. For to speak properly in things divine, there is great difference, betwixt desire and love: for we desire such things as we have not, but exceedingly feign would have: Again, we are said in matters divine, to love those things which we have already, and which we seek to enjoy for ever: which points though some others might miss, yet to thee so great a doctor, this should not have been unknown: Namely, that none can love God, unless he be first sanctified by faith, and by that very means do indeed possess God, whom he loveth: for until thou art persuaded in thine own heart, that all thy sins are remitted, and that thou art eternally beloved of God, thou canst not possibly love God again, as it is written; Therefore we love God, because he loved us first. 
1. Joh. 4.19.   
Now it followeth, that we speak of this third effect, or work of the holy Ghost, which B. calleth trust or confidence. Where that none may mistake him, he understandeth the confidence of Grace, wherein I cannot but bewail the woeful blindness of this Nicodemus, because he hath placed and set the last and highest stone of our regeneration, before ever he once laid the foundation of repentance; especially seeing that it is most unpossible, for any one, to obtain this confidence of Grace, except he first repent himself of his former life, seriously and from the bottom of his heart: for even as the faith of knowledge, namely, to believe without all doubt that God is, and that he is a rewarder of all them that do seek him in Christ jesus, and contrarily, one that taketh vengeance on all those which turn away from him, for all their sins and wicked deeds that ever they committed: even (as I say) this faith, must of necessity go before true repentance towards God: So our repentance, (viz.) that we converting from our own ways unto God, should return into the right way, must needs go before the faith of jesus Christ. Therefore this is the difference, betwixt the Gospel of God, and the Gospel of B. The beginning of the Gospel of God is Repentance, as it is written: The beginning of the Gospel of jesus Christ, prepare ye the way of the Lord: (viz) perform Repentance: on the contrary, B. bestoweth faith upon his elect, never so much as once naming Repentance. I can easily imagine why it is, namely, because according to fleshly wisdom, he perhaps supposeth, that repentance is a companion of none but fools: Therefore he hath utterly rejected it, as not well beseeming the dignity or credit, of one that is wise. O vile and ungracious fellow! surely I can scarce hold in myself, yet I will refrain. Oh wretched man (I say, how darest thou so seditiously disturb that most holy order, which the wisdom of God hath established? First, therefore I will inform this erroneous doctor, that true repentance towards God, must of necessity, go before the faith of jesus Christ: Then what this true repentance towards GOD is, shall likewise in order be declared.  
But to the end, that these things more clearly may be understood, it behoveth us, not only to call to mind, those things which have been abovesaid, but to make somewhat a further repetition of the whole matter.  
The first benefit therefore which God vouchsafeth (I speak only of those blessings, which pertain to salvation) is the seed and ministry of the Word: unto this outward benefit, and ministery of the Word, there is sometimes added a certain inward virtue, and efficacy of the holy ghost, who as he leaveth some in unbelief: so he inclineth others, and causeth them to cleave fast unto the truth, with the whole assent of their minds, and to believe it: And this kind of faith, (because it is a solitary or barren exercise of the understanding only) we call the faith of knowledge: and such like, faithful; because they profess the faith of Christ, we call by a common and general name, Christians.  
Now after this the holy ghost, causing his wheel as it were to run about the second time, goeth to his work again, and of those which are believers, some he reformeth and maketh new creatures, others he reserveth to their more just condemnation, because the truth which they knew they obeyed not. But betwixt these general Christians, and those which be regenerated, there is no less difference, then betwixt the Altar and the Temple, the Sanctuary and the Porch: betwixt him, the foreskin of whose heart is circumcised, and him, whose house only is clean swept and garnished: (viz.) as betwixt those that are bid to the supper of the lambs marriage, and those which are without, Dogs, Witches, Covetous, Murderers, whoremongers, and such as take pleasure in lies. But in the reforming of these, or making them new creatures, the holy Ghost observeth this order.  
First, he mollifieth or softeneth them, and causeth them to bewail their sins, and by earnest prayer to make sure for pardon, and with restless and unspeakable desire, to seek the favour of that GOD, whom without all reason they have offended. And this is that second effect or work of the holy Ghost, which is the beginning of our regeneration: which B. himself calleth the second effect of the spirit: but he is so far from teaching the same perfectly, that he doth not so much as name it rightly: for he calleth it a certain motion or action of the will, unfitly and philosophically. The scripture contrarily calleth it repentance, which is not only a certain motion of the will, but a full change altogether of the whole man: when that which before was pleasant and delightful to the sinner, is now become nothing but grief and sorrow of heart, unto him: when that which before he chiefly sought after, now he most of all abhoireth: and whereas formerly he rejoiced in his falling from God, now he incredibly seeketh, entreateth, thirsteth, longeth, even as the Hart panteth, after the rivers of water: desiring to have his tedious thirst satisfied. To this man now, like a woman with child, labouring of sorrow; the holy Ghost doth the third time reach forth his hand, and administereth unto him comforts, according to the multitude of his sorrows: and upon the heart of this woeful and trembling penitent, that confidence of grace which we inquire after, is imprinted by the same Spirit: whereby he assuredly believeth, that all his sins which oppressed him so, are now forgiven unto him; and that God, whose goodness and favour, he once so greatly longed after, now beareth good will and hath a love unto him, not only for the present, but for ever. And this is that third effect or work of the holy ghost, (viz.) the sanctification of faith; which finisheth or maketh up our regeneration, which B. himself also calleth the third effect of the Spirit: and which he so much endeavoureth to commend unto his hearers, miserably begging it (as it were) from other men's coffers.  
This is God's steadfast and immutable order, whereof he will neither repent, nor change it for ever. Hereof giveth he assurance unto all, by his own testimony, who alone is as much as all other; being a faithful witness, and Lord over all; who preaching his own kingdom to men, in express words speaketh after this manner: 
Mar. 1.15. Mar. 6.  Repent and believe the gospel. Likewise the Apostle being sent forth to preach, going forth: they admonish all men every where to repent: Repentance is it indeed, which in the first place they ever proclaimed, for hereby as by a ladder, we must ascend to Christ.  
The same Apostle, when the jews asked, 
Acts 2.37.38.  Men and brethren what shall we do: Peter answered, Repent and be baptized in the name of jesus Christ, for the remission of sins. And good reason, because the Baptism of the holy ghost, for the remission of sins, can be vouchsafed to none but such as repent.  
The same Peter exhorteth those which murdered the Lord of life, to repent and be converted, 
Acts 3.19.  that your iniquities (saith he) maybe done away. And very rightly: for no man's sin can be taken away, unless he repent, and be converted. Isay thus prophesieth concerning the Saviour of Israel: 
Isai. 61.1.  The spirit of the Lord is upon me, that I should preach the gospel, (viz.) The joy full and happy embassage of the free grace, & favour of God, for Christ's sake to be vouchsafed. But upon whom? To the captives, the poor, the broken, (viz.) The penitent: for the kingdom of heaven pertaineth to none; but the humble, the poor, the lowly, & little ones: (viz.) The penitent. Stayest thou still? whilst I oversway thee with the authority of the scriptures, art thou not rather amazed, that these things should either be unknown or denied of such a one as thou art? To go a little further, I will demand this one thing of thee: wherefore I pray thee did the Lord give such an honourable testimony of his servant john, assuring, Namely, 
Luke 7.  that he was a Prophet, yea and more than a Prophet: and that amongst all the sons of women, there was not his greater? Beware thou answer not with Babylon, either because he was never married, or for his austere and hard kind of living, lest thou make the whole cope of heaven, laugh at thy folly. Why stickest thou at it man? I will rid thee of this trouble: it was indeed for the dignity and necessity of his ministry: and the ministery of john, was the baptism of Repentance, wherewith except a man be first washed, he can by no means put on Christ; for which cause, the Prophet calleth john; 
Mal. 3.1. Jsai. 40.3.  The forerunner, appointed to prepare the ways of the Lord: for in very truth, even as a field is not fit for seed, unless it be tilled, so the hearts of sinners, are never made ready & prepared to receive the promise of faith, but by Repentance; as it were by divine and heaveniy tillage. And that thou mayst never make more doubt, but know past question, that this is both the ordinance of God, and also everlasting; hear what the Baptiser himself speaketh: I (saith he) baptize you with water. With the water, namely, 
Luke 3.16  of regeneration (viz.) with Repentance. But he that cometh after, shall baptize you with the Spirit and with fire: (viz.) shall sanctify you with faith. Therefore Faith meeteth or taketh a place with Repentance, that hath been 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 again of water and the Spirit, he cannot enter into the kingdom of God. Yea but I, sayest thou, do not so understand these things. And sayest thou so indeed? Thou so great a man: Doctor of the chair, that as it were, lettest out to farm thy learning in the Scriptures, teaching from an higher place heavenly matters, and yet understandest not earthly, and such as are far beneath the chair: for so our Saviour calleth these principles and rudiments, as it were, or first beginnings of christianity.  
But let us dispatch that which remaineth, and consider, what this true repentance towards GOD is indeed. Concerning the name thereof, in another place may be spoken: Now we will insist upon the thing itself.  
We say therefore, that repentance, is an effectual operation of the holy Ghost, whereby a man returneth from his own ways, and converteth himself unto God. Now to return from his own ways, is to bewail his sins, and the transgressions of his life, in which as in wandering paths he hath gone astray. Wherefore his returning, comprehendeth the mollifying of his heart, or contrition; and to be converted unto God, is to confess our sins unto God, and most earnestly to seek peace, and reconciliation with him: Therefore conversion unto God containeth in it, confession, detesting and praying against the offence, and a certain incredible desire, or longing after Peace.  
Requirest thou further proof B. of this repentance? look then upon that prodigal, and forlorn son, of a very exceeding good Father: in whose example our Saviour teacheth, both thee and me, and all sinners what to do.  
Hearken therefore, what the Lord saith concerning him. 
Luke 15.17.  But when (saith he) he came to himself, (viz.) When be was returned from his own ways, which was by bethinking himself more seriously, how rashly and unadvisedly he had dealt in sinning against God his most bountiful and kind father, than was he in an utter dislike of himself, and with a broken heart, he sorrowed amain continually.  
Thus hast thou his contrition: Now listen after what manner he converteth himself unto God: I will return, 
Luke 15.18  saith he, unto my Father: There thou hast his conversion.  
Now hearken further, what confession he maketh unto his Father: And I will say unto him, Father, I have finned against heaven, 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 woeful breast in rueful manner, with his guilty hand.  
Last of all, hearken unto his incredible desire of Peace and reconciliation: Make me as one of thy hired servants: as if he should say, Return unto me (O my God) and receive me: though now unworthy the name of a son, yet set me in the office of one of thy hired servants, yea, make me the least and lowest of thy servants, so thou make me thine at all. Hear is his unspeakable longing after God. Perceivest thou (o B.) how this man is now prepared in heart, and how much he is changed from that he was before?  
Being descended of an high and honourable race, he now taketh unto him a low and base estate; being before of manly stomach, now he sits down among the little children: being before hard and stubborn, now is become soft as water. And further (believe me) the mountain doth not more differ from the valley: the crooked from the strait: 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 than this man now from that he was in time past: and this is the right order and manner of true and unfeigned repentance. Oh happy and blessed man, indeed beyond all compare, who can understand it, and do thereafter. But hitherto have I lightly contended, by a general kind of discoursing, with this cragged and cloudy sophister: for if I should stand upon every particular, there would be 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 evidently declareth unto us, his gross ignorance of both: 
Pag. 19.20.  He hath not so much as made any mention of Repentance, in that place, where it should especially have been spoken of: at the last he puts it after faith, or rather he saith, it is faith itself: which surely he ought in no case to have done, forasmuch chiefly as God himself, both in his eternal counsel, & unchangeable order, hath distinguished these each from other: for Repentance is the first beginning, and as it were the entry of our regeneration: (viz.) the effectual working of the holy Ghost: whereby a sinner coming to himsselfe again, doth most earnestly seek after nothing else at the hand of GOD, but to have his sins pardoned, and to be received into his favour.  
But faith is the very perfection, & as it were the highest top of our regeneration: (viz.) The insculpture or engraving of the holy Ghost: whereby the repentant doth assuredly believe, that all his iniquities are forgiven, and his sins covered, and that he is united with God in an everlasting love, through jesus Christ only.  
I might now perform a work perhaps, well worth my pains, if I should here declare what be the fruits of this excellent faith, that so might be observed concerning this sanctified & regenerate man, whom the holy Ghost, with such great industry, and special care hath begotten and brought forth; not only what a one he is within himself, and at home: but also what are his works abroad, and in open sight. But because B. hath altogether omitted this point, we also will defer to speak of it, until some other time. Now when his hearers were ready to departed, he puts one question more unto them: (viz.) whether this faith do by the worthiness of itself justify a man ot not. Wherein he is so tedious that he cloies them all: seeing very children can tell that these kinds of speeches are all figurative, and there is in them the Metonymia of the cause: For the scripture when it teacheth that a man is justified by faith, meaneth by the figure hypallage, that a man is justified by the grace of jesus Christ, which is revealed through Faith: which kind of speaking is most usual, even amongst the vulgar sort, as to say, Philoctetes lived by his bow and arrows, Orpheus by his Harp, Zeuxis by his pencil; when as nevertheless it is understood, that they by these instruments of their arts and trades, did get such things as were requisite for their use, and for the maintenance of their lives.  
We have already accomplished, as I suppose, the first part of our promise: we have set forth the true faith of jesus Christ; we have furthermore showed the true causes and parts thereof, and after what manner it is wrought, and brought to pass in men. Moreover, we have declared what true repentance towards God is, and that the same necessarily before faith, and by the eternal ordinance of God, in the new making of a sinner, and that faith doth of necessity follow after repentance, yet not by debt, but by grace, not for the worthiness of him that hath repent, but for the fidelity of him that hath promised, according to that which is written: 
Eze 18.28.  As often as a sinner repenteth of his sins, as I live (saith the Lord) I will blot out his iniquities, etc. That the inheritance might always be given by promise, as testifieth the Apostle, saying: 
Rom. 4.16.  But God gave the inheritance to Abraham, freely by promise.  
Thus briefly, have we followed B. upon the saying of Paul: that a man is justified by faith. 
Rom. 3.28.  It remaineth that we see whether this Justifying faith, be commanded in the law, yea or no: Upon the words of this vers. 28. Without the works of the Law, etc.  
The full and perfect explanation of which words, B. by a five fold question, seemeth to himself notably to have performed. And first he asketh, whether the works of the law, are of force to attain the righteousness of God, and answereth, that they are so, as they proceed from faith.  
Secondly, whereas the works of the law done by faith justify; he answereth with Austen, that indeed they do not justify, but follow him that is justified.  
Thirdly, whereas the works of the law done by faith, be necessary to salvation; he answereth that they are necessary to salvation, but not for justification. And lest this new upstart copulation, of works of the law and faith, should trouble any (which the Apostle every where, and here especially opposeth as contraries) he inquireth in the 4. place, whether faith may be said in any respect, to be commanded in the law: and answereth readily that it is. And he labours in the last place, to explain the reason of this exposition, that Paul maketh between faith and the law.  
We will first see what this violator of the law hath disordered in the fourth place: for this decided, his ignorance in making the other doubt, will be evident to any: for in this point alone, as in a hinge, all the weight of the other difficulties is turned, and in these things we will follow our own order: first we will confute B. afterwards fortify the truth.  
B. first reason then, whereby he goeth about to prove, that faith is required in the law, is drawn out of these words of the law: I am thy God that is, as this Glossographist and subtle Sophister interprets it; I only will be thy God, and thou alone shalt put thy whole confidence, and hope of salvation in me.  
Here therefore, (saith he,) is faith commanded. As if, B. these pronouns, Mine, Thine, are notes always and necessarily of a fatherly power, and not rather of Lordship and superiority. What authority is this? Or what are you? have you power over words, that thus make and mar them at your pleasure?  
But you say: Not I only, but many learned men before me; Melanct. Martyr, and other. As if it skilled, whether you, of your own accord, and of yourself erred, or following other, suffer yourself to be seduced, even as cattle go headlong after the flocks of cattle going before them.  
The 2. reason of B. is thus framed. All piety towards God is commanded in the Decalogu: but in faith only, all piety is contained: therefore faith only is commanded in the law. Here this Proteus doth delude us by ambiguity: for if by all piety towards God, he ineane all those duties of godliness, which respect the perfect righteousness of the law, (viz). the righteousness of works, than his proposition is true, and agreeing to the majesty of the Law: but his assumption is manifestly false: for faith, neither contains, nor performs that spiritual obedience of the law, (viz.) the righteousness of works, for it cannot, it only lays hold upon the righteousness of God, (viz.) the grace of jesus Christ.  
Whereby it no less attains the inheritance, then if he had performed, the spiritual righteousness of the law. But if by all piety towards GOD, he understand all those duties of piety, which the faithful (their nature being now sold under sin) do perform from faith, and that no other obedience is required in the law, besides this of faith: if this he hold, I say, than his proposition is erroneous, & no less opposite to the majesty of the law, then is the furthest part of the East, to the uttermost corner of the West: for the decalogu requireth that piety of the faithful, which none of them can fulfil: neither doth it by the righteous sentence thereof, condemn that righteous man that falleth 7. times a day, less, than any wicked one that never believed, for the law is delivered to the delinquent, and transgressor, not to this, or that particular, but to all, of what mould so ever thou art made, that sinnest, of what stock, virtue, piety, saith: in what favour with God it passeth not; if thou fault never so little, it adjudgeth thee to death; for the law of the decalogue is a spiritual law; contrariwise every one, even the most holy is sold under sin, and so, that if God had not found out another law of grace and promise, by which he might freely give the inheritance, to holy Abraham and his seed; then blessed Isaak should aswell have been disinherited, as abject Ishmael; and jacob beloved had perished with Esau that was hated. What then, will some say, is God unjust, that hath given such a law to men, as none can perform? God forbidden. What? is God unrighteous, because thou art wicked? made he not thee holy, and graced thee with that perfection, that thou mightest easily if thou wouldst, perform those things which the law commandeth: contrariwise, thou wittingly and wilfully, casts thyself headlong into such a forlorn estate, as that now thou art utterly unable to pay the debt. I will somewhat assuage the sadness of this argument, by the lenity of a similitude. A certain master committed to two of his servants, 1000 pieces of silver, upon a bill at a certain day; in the mean space, the servants through idleness abounding in riot & excess wasted all: The day comes, the master calls one of them, showeth the bill, requires the silver. The servant on the other side confesseth the bill of his hand, but saith that all the money is spent, and accuseth his master of unmercifulness and cruelty, because he doth so hardly exact a 1000 pieces of silver, of a poor miserable man, that hath not one penny to pay. To whom his master (wondering at the shameless boldness of the man) answers: Ask I thee any thing but mine own? may I not by right require of thee, that which freely and of my own bounty, I put into thy hands? am I unrighteous, because thou art riotous, or am I cruel, because thou art prodigal? So his master angrily bids that he be carried to prison, there to be punished, and takes a great oath, he shall not come from thence till he have paid the uttermost farthing. Also he calls for his fellow, with whom after the same manner, he deals by his bill. But he being privy to his riot and prodigality, quakes every joint, and hanging down his head (saith) I acknowledge the bill indeed, and confess all the debt to be due. But my sin hath brought me to that extremity of misery, that I am not able to discharge it: o master have pity on me, (saith he) and weeping falleth at his feet. This was the controversy: This also is the issue of it. Now B. be judge yourself: for this Lord and master dreadeth not to commit his matter to any umpire. Nay I think there can scarce any debtor be found, so impudent and past shame that durst speak in this manner against any covetous, base lawe-breaking usurer, as that wicked minded debtor, and desperate spendthrift spoke against his master.  
But B. goeth on, God, saith he, would first of all have his people believe in him, which is the principal part of religion: Therefore it follows, that he commanded them faith, in his most perfect law. o poor & blind conscience! as if forsooth, he had not from the beginning given another law, (viz,) of promise and life, no less perfect, than this most perfect law of the Decalogue: whereby he commanded his people to believe, & place all their affiance in him. Here then by the doubtful terms of the law, he deludes both himself and others: for God in this Decalogue hath enjoined that righteousness to us alone, which the worthiness of the worker obtaineth, as it is written: The man that doth these things shall live in them. But by the law of grace, he hath first, twice, thrice, yea always commended to us that righteousness which is only obtained, by the faith of the believers, as it is written: He that believeth in him, shall not be ashamed. But B. still proceeds to speak perplexedly. If, saith he, God have not commanded faith in the law, why hath he commanded other things, which without faith are vain & frivolous? I would know B. what you mean by this word, Other things: mean you the ceremonies? Then master Doctor you dispute not the point: for the controversy is not of the ceremonial, but of the moral law: for we know, and every one doth think (except I be deceived) that the law is Synec. used for the ceremonies, that was our schoolmaster to Christ, and that howsoever it set not out Christ in express terms, yet in obscurer sort it shadowed him out. But if by that word, Other things, you understand the duties of all the commandments of the Decalogue; then are you pressed down by the same weight that you were before: for not only the work that we do without faith, but also the actions of sin that proceed from faith, are vain and frivolous, yea hateful to God, if they be brought to that perfect righteousness of the ten commandments: for the legal righteousness is spiritual, (viz.) it taxeth thee, not only for the fact, but for the inward lust.  
This wicked and faithless man is a man-flaier: thou a St. & believer art angry: The law of God condemns you both for it, commandeth not to kill: wherein he forbiddeth as well anger, as murder: This wicked and faithless man, altogether desolate, giveth himself over to whoredom, and rejoiceth in it. Thou being holy and a believer, art set at liberty from the dominion of lust, as from a rude and impious mistress, now hatest and fliest all the enticements thereof, but yet thou hast some affection of proneness thereto, remaining and rebelling against the government of the spirit: The law condemns both: for it hath said to him; Thou shalt not commit adultery: to thee, thou shalt not lust. O thou dissembler and heartless 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, he commands hypocrisy. O wickedness worthy to be carried abroad to be wondered at! Whence come you B? I marvel. What from Rome? seeing you dare so without fear, cast out against God, the poison of your rashness. With how much fairer a forehead, might you have made these distributions of the matter? Either GOD hath commanded faith in the Decalogue, or perfect righteousness: but not this, therefore that. But now you assume that which is falser than falsehood itself. So that neither you, nor the very mother of all subtlety, can ever be able to prove it. But B. proceeds in his troubled speech. Christ, saith he, is propounded to us in the law: Therefore faith is commanded in the law. The Antecedent he strengthens by two reasons; the first is this; There is often mention made (saith he) of the Messiah in the law, and a perpetual shadowing out, and representation of him, and his oblations in the washings, and sacrifices: Therefore Christ is set forth in the law. I would wonder truly, if that you would utter any word in truth, with an honest mind: for hereby also as you are wont, you delude us with ambiguity, for the antecedent comprehends the law of the ceremonies, whereof there is no controversy that I know: for with one mouth, all do confess that it was instituted to that end, to inform that people to the righteousness of God, (viz. the faith of jesus Christ, and that not so darkly, but the ceremonial law may more rightly be called a Gospel, than a law: contrariwise, his conclusion of the law doth deceitfully thrust upon us the decalogue: So that he expounds one thing, and concludes another, that though the Antecedent be true, yet the conclusion is false. But B. seeing this first joinder of no force, doth again set upon the matter, and deals with God by the sealed tables.  
For (saith he) when God saith he is thy God, which brought thee out of Egypt: doth he not set forth himself as a Redeemer? But he is not a Redeemer but in Christ. Therefore inclusively Christ is propounded to us in these words. Here B. if I would object their judgements against you, as the Treach of the Alps, who say that in every perfect law, three things are to be observed. First, the preface, whereby he maketh his Auditors attentive: Secondly, direction, whereby he biddeth a thing to be done, or left undone: Thirdly, correction, whereby he denounceth punishment, to the delinquent. Here (I say) if as they do, that are instructed with subtle 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: Hear O Israel, I am the Lord thy God, that brought thee out of the land of Egypt; were only a preface of the law, and as it were a commendation of the future speech, should I not stop thy mouth and thy fellows, except you were refractory?  
But I will not wound you, with other men's darts: but rather out of my own, thus I answer: though God saith, he is their deliverer, touching this private bondage, he doth not incontinently propound Christ to them, and the benefit of this deliverance. But this is his meaning afore all things: That Israel might never put out of mind, the memory of so great a benefit, and the author thereof. Take heed that you do not bark again, as if I should say, that this Egyptian deliverance, doth here typically signify, the spiritual deliverance of man's bondage: only, I affirm, that God hath not unfolded to his people Israel, neither his Christ, nor his deliverance.  
These are, if I be not deceived, all the deceits of B Which, that they might have more weight of deceit, he hath also added men's Authorities: M. & N. for he thought that he should not procure to himself sufficient credit, by his own proper and domestical engines, and inventions, except he undertook the patronage of foreign errors, taken to them. Howsoever one may fitly thus interpret N. that he thought very soberly and godly, if you respect the righteousness of the law: (viz.) the righteousness of works. But if he mean the righteousness of God, which is of faith, I think he hath erred with you; if either he thought that God would exact all the piety, which the regenerate perform to God by faith: according to this rule of the Decalogue, or he that appointed none, or enjoined other works to the faithful any where, then that which agreeth to the righteousness of this law, as to the rule.  
But this our labour, seems a little to take breath. Now after it hath come out of the starting holes of B. as out of writhe turnings of the labyrinth, that which is behind we shall more pleasantly pass. Truth I hope being my companion.  
All the error of B. then consists herein, that he hath not distinguished the law of life, from the Moral law: which yet God in his eternal counsel, and prescript words, even from the beginning hath severed, with as great a distance one from another, as Hager differs from Sara: bondage from liberty, Sina from Zion. But now B. I see thee like a fearful Mariner, to foresee the tempest, coming a far off: and to dread the Shipwreck of thine error. Now when I speak of the Law of life, I mean the promise which was given to Adam in these words, 
Gen. 1.  The seed of the woman shall break his head, etc. It was preached afterward to Abraham: In thee shall all the Nations of the earth be blessed: again, 
Gen. 12.  Look to heaven and count, if thou canst, the number of the Stars; so shall thy seed be. 
Gen. 22.  At last it was delivered by Moses: Hear o Israel, 
Deut. 6.4.  the Lord our God is one God, thou shalt love the Lord with all thy heart, etc. Again, 
Deut. 10.12  Now o Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God and honour him, etc.  
This is that Law whereof the same Moses saith, 
Deut. 30.19  Behold I set before you blessing and cursing, Life and good, death and evil, etc. Blessing and life, if thou choose this, viz. If thou love the Lord thy God with all thy heart etc. 
Deut. 28.  If thou choose this (saith he) Blessed shalt thou be at home, and blessed abroad, etc. But contrariwise (saith he) If thou wilt not be obedient to the voice of the Lord thy God, to keep and do the Commandments of this Law, cursed shalt thou be at home and cursed abroad, etc. Behold B. the Law, the most high and perfect publishing whereof, when the Prophet foresaw, thus said, The Law shall go forth of Zion, and the word of the Lord out of jerusalem. He speaketh not of the Law of the Decalogue which was come out most perfectly, 700. years before: but this Law of life, (viz.) The word of truth, (viz.) The Gospel Behold the Law, of which the Prophet jeremy speaketh, I will write my Law in their hearts. Not that of the ten commandments, which is to be trembled at, He that doth these things shall line by them: but this Law of life and the promise, I will be their God, and they shall be my people, and I will remember their sins no more, saith the Lord. Behold the law, whereof the true speaking King and Prophet David, saith, The Law of the Lord is perfect every way, converting souls, etc. He means not B. that Law of the Decalogue, which although it be the Law of God, and a Law every way perfect, yet doth not convert souls, neither can it give life nor restore a sinner. But he means this Law of grace, viz. The promise and righteousness of God, by the faith of the Messiah, which is given to the believer.  
Behold B. the law wherein faith is commanded, for none can love God with all his heart, and his neighbour as himself, but he that first is sanctified by faith, viz. none but he that is washed before, by virtue of the holy ghost, shall believe that all his sins are forgiven him. Ho, saith B. what news bring you here? for that which you call the Law of grace, we say it is the same with the law of the Decalogue. What exposition is this? will you thus enwrap the Israel of God, with your exposition? Dare you say, this is the same Law with that, when God himself saith, it is another from it? 
jer. 31.31.  For behold the days come (saith the Lord) that I will make a new covenant with the house of jacob, 
Heb. 8.9.  not such as I made with your Fathers, etc. Hitherto leads the Testimony of Moses, and that so clear as if it were written with the beams of the Sun, (which yet this Owl sees not.) Who when he had delivered 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 covenant, which the Lord commanded Moses, that he should make with the children of Israel in the land of Moab, besides that covenant which he made in the mount Horeb. And that the law of the Decalogue, and the righteousness of it which is of works, is not only another from, but also opposite to the law of grace and righteousness of God, which is manifested by faith; the Apostle is a most plentiful witness, who calleth the law of the Decalogue, A weak Law: the Law of sin, the Law of death, the ministry of condemnation. But the law of grace, he calls the power of God unto salvation: The righteousness of God, the ministry of the spirit, the ministry of life.  
But ho, will some say, Paul is a mere Maniche, and a manifest Marcionite, that thus detracts from the majesty of the Law, and so odiously inueies against the holy Law of God. Sayest thou so, dog? is the Apostle an Heretic, because thou art blind. Thou conceivest not the truth of his words: for he hath not brought in this combat of the law, either in respect of God, or the laws themselves, for both are of, and from, the same God. both perfect, holy, and just: but in respect of us, and our sin; for what so repugnant and hostile, as to condemn a sinner, and to absolve the same? Therefore as we are wont to call, a day deadly or fatal, not in respect of the day itself, but of them which must undergo some danger: And the julian law of Treason, we call a deadly law in respect of them that are accused of Treason: So the Apostle calls the law of the Deca. a weak law, because it cannot give life to the sinner: The law of wrath, because it causeth wrath against sin. The law of sin, because it accuseth us of sin. The law of death, because it judgeth us, being bound over to death. The Ministry of condemnation, because it condemneth every transgression. In which phrase of speech he calleth also the Gospel itself, sometimes the savour of death unto death, namely, in respect of those that perish.  
But B. opinion, gasping at last, doth yet throw one dart more: if (saith he) the righteousness of the law, be so contrary to the righteousness of God, which is of faith, how doth faith establish it? This I say, B. Christ and his righteousness is given to us, who are justified by faith: now the righteousness of Christ is the righteousness of works, viz. the full & perfect performance of the Decalogue. To us then that are in Christ jesus, viz. to us that believe in him, who hath performed the righteousness of the law for us, it is as much to us as if we ourselves had fulfilled it. For the end of the law is to justify the keeper of it: but he that believeth in him, who hath perfectly performed it, this faith shall be imputed to him for righteousness, no less, than if he had perfectly performed the same.  
But let us proceed, and pursue this breathless opinion, even to the sepulchre: which in a manner dying, & cannot cast darts, doth yet cast out words. To what end then, saith he, serveth the law: or what use is there of it now? I say, much, every way: first, it is set down for the sinner, both that he may not deny the punishment, denounced against him for sin, and also that it may take vengeance against him justly for the same: it is also set for a holy and regenerate man, that as often as he look upon it (and always he ought to look upon it) he may so often bewail his wickedness, and quake at it; and likewise as often as he calls to mind, which night and day he ought to call to mind: so often he may think, of the riches, mercy, and love of God, by giving him thanks by Christ jesus his Lord and intercessor, who so mercifully hath set him free from the wrath of this just and holy law. Nothing that I know is now omitted: Let us therefore take breath awhile; especially seeing we have gone so far, and come as it were to the sepulchre of this dead and spiritless opinion, which whiles it is cast into oblivion, as into the fire, and while the burial is attended; I will turn me to B. and by a certain comparison, as much as I can, I will comfort him, lest he without comfort lament the death of his opinion, as of a daughter dearly beloved: and if any sense be left in him, I will labour to make him sound minded. A certain king hath many debtor, indebted unto him, for much money by writing; whereby it is provided that except they faithfully pay all the money at the day appointed, their goods should be confiscate and themselves cast into prison: the King in the mean time foreseeing, that they will not be able to pay the debt, being moved with pity, he maketh a new edict, that if any of the debtor will desire to be released, before the day of payment, he will freely forgive them. You see, B. the bill is just and sure. for he requires nothing but his own: you see also that the Edict is good and firm; for by it he succours the poor miserable souls that otherwise should perish in prison: you see the Bill is contrary to the Edict; for that adjudgeth the not paier to perpetual bondage: contrariwise, the Edict frees him that payeth not, so he pray to be pardoned: further, you see, the Bond established by the edict; for all that will rejoice for the benefit thereof, do no less satisfy the King, then if they had fully paid all the debt due by the Bill: for the King requires his fummes, either by the usurers severity, or by his great equity showed towards those that crave release: the first, by law; the latter by favour; if thou dost either, thou dost sufficient. Lastly, B. you see what you would not: namely, that the Bill doth not command any ask of pardon, no it admits no such matter, it calls either for payment or punishment, nothing else: for the free benefit of ask pardon pertains only to the Edict. Go 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 Messiah: let faith be the ask 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 years you have dispersed, with such roughness of words and impotency of mind, that you ought to bear it more patiently, if the truth now take some punishment of you: For believe me B. every error shall suffer punishment; shall suffer, I say, at the hands of truth, either sooner or later; neither is there a more certain hour of sinning, then of suffering. Call to mind with me that day, wherein applauding yourself in your subtleties, you challenged one in the Universities; to whom, when as it was not lawful to answer or reply sufficiently unto you, making the Challenge, either for the authority of your part, or for the obscurity of your Sophistry, and snares of your subtleties; good God, how you crowed over him. Neither did you think it sufficient only, this your poor lecture, to be published in triumph of this so base victory, that it might bring darkness to the light, except also the sixth year after (dancing in the funerals of the truth) you caused to be published a new Commentary of the excellency and dignity of the law, an eternal Monument of your ignorance & blindness: for it is almost incredible, how in that work you mingle heaven and earth together, and make squared things strait: how often in that little book, you put foedus for foedere: The law for the law; faith for faith, viz. a lie for a testimony: and that which is a sign of a mind smally ingenious, how oft do you make monsters to yourself, which you might easily make away? I accuse you not, the matter itself speaketh; you shall be iudgeed of your own papers. This one thing I would have you understand (whereof B. you shall be an example to posterity, while this work shall live, and it shall live forever:) That the book of God is a book indeed full of eyes within and without, and written on both sides, but withal sealed; so that there are many hard things in it, which you Barowists do not understand. But if you desire to open your closerts to enter into the inwards of it, you had need of a key: I mean not that which Rome rejoiceth in, which openeth the bottomless pit, and bringeth out monstrous lies, and blasphemies: neither do I mean that key, B. which layeth up for thee a great heap of silver, which bringeth great increase to the dropsy of thy covetousness: neither do I mean that key which openeth the smokes of Sophistry, and the mere froth of words, and of Divine Plato and the Sophisters, or such like builders of darkness, and made wisdom. But I mean B. the key of David, that searcheth out the most secret things of the truth, and the hidden things of God's wisdom, 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 holiness whereof you have defiled. Thus much also of the law, the majesty whereof you have violared. And if any thing seem less spoken than ought to be, either for your deserts, or as so weighty a matter requireth; let him think it is reserved until another time, when God blessing our enterprises, we shall have more strict examination of you upon that book, which you have scribbled of the excellency and dignity of the law. In the mean time, I bid you in Christ jesus to repent, and Farewell.  
FINIS.