away all respect of our worthinesse 2 Obiect That appertaineth vnto the age wherin the Gospell was first preached An. This is so filthie an inuention that it needeth none answer 2 Tim. 3.9 3 He hath called vs saith Paule* with an holie calling not according to our works but according to his purpose and the grace which was giuen vs by Christ Election is the cause of good workes before the word began Therfore he did not foresee vs to be holie but he hath chosen vs that we might be holie Obiect God repayeth the grace of election to merits going before notwithstanding he graunteth it for those which are to come Whence holynes cometh Eph. 1.5 Gen. 48.19 An. Holinesse is deriued from election as from his cause* and not on the contrarie 4 Therfore saith the Lord* Iacob haue I loued but Esau haue I hated If foreknowledge were of any importance in this difference of the brethren it shold be out of season to make mention of the time seing they were not yet borne Examples Gen. 58.19 5 So reiecting Ismaell he choseth Isaach Setting aside Manasses he doeth more honour Ephraim* The force of the first birth 6 Obiect We must not determine of the summe of the life to come by these inferiour small benefits that he which hath bin aduaunced vnto the honor of the first birth should therfore be reckened to be adopted vnto the inheritance of heauen An. The Apostle was not deceiued neither did abuse the Scriptur but he saw that God ment to declare by an earthly signe the spirituall election of Iacob which otherwise lay hid in his inaccessible throne Like as the pledge of the heauenly habitation was annexed to the land of Chanaan Obiect God foreseeth all thinges which he doth not An. Seing Peter saith in Luke* Act. 2.21 that Christ was by the determinate counsell and foreknowledge of God appointed to death he doeth not bring in God as a beholder but as the authour of saluation 7 Obiect He reckeneth Iudas among the elect How Iudas was amonge the elect whereas he was a deuill An. This is referred vnto his Apostolicall office which though it were an excellent myrrour of the fauour of God yet it doth not containe in it hope of eternall saluation 8 Obiect Ambrose Origene Hierome thought that God doth distribute his grace among men as he foreseeth that euerie man will vse it well An And Augustine also was of that mind* Lib. retract 1. cap. 11. but when he had better profited in the knowledge of the Scripture he did not onely call it backe as euidently false but did strongly confute it writing against the Pelagians 9 Obiect The foreknowledge of merits is not indeed the cause of predestination on the behalfe of the act of predestinating but on our behalfe it may after a sort be so called Thomas fu 1. sect Tract 25 Quest 13. The goodnes of God the cause of election namely according to the particular estimation of predestination An. On the other side when the Lorde will haue vs behold nothing in election but meere goodnesse if anie man desire to see anie more there it shall be a disordered greedinesse Obiect Glorie is predestinate for the elect after a sort according to their deserts because God doth predestinate grace to them whereby they may deserue glorie Predestination is the handmaid of election An. Yea predestination vnto grace serueth the election of God is as it were her handmaid For grace is predestinate for them to whom the possession of glorie is long time assigned because the Lord bringeth his children to iustification from election 20 Obiect God should be contrarie to him selfe if he inuite all men generally to come to him do only admit a fewe whom he hath chosen An. The generalitie of the promises doeth not take away the difference of speciall grace Quest Howe shall these two be reconciled that all should be called vnto repentance faith by outward preaching and yet the Spirit of repentance and faith should not be giuen to all Amos. 4.7 8 11. An. He which threatneth that when it rayneth vpon one citie there shal be drought vpō another* he which elsewhere denounceth a famine of doctrine doth not bind him selfe with a certaine lawe to call all men alike Act. 16.6 and he which forbiddeth Paul to preach the word in Asia and turning him from Bithinia draweth him into Macedonia doth shewe that he is at libertie to distribute this treasure to whom he will Obiect There is a mutuall consent betwene faith and the word An. Namely whersoeuer faith is But it is no new thing that the word doth fall among thornes or in stony places* Mat. 13.4 not only because the more part is indeed stubburn against God but bicause all haue not eyes and eares Quest How then shall it agree hang together that God doth call those vnto him who he knoweth will not come An. Augustine answereth* Wilt thou dispute with me wōder with me crie out O depth August de ver Apost Ser. 11. Eph 1.3 Note Let vs both agree together in feare lest we perish in error Moreouer if election as Paule witnesseth bee the mother of faith then faith is not generall because election is speciall 11 Furthermore as Iacob is receiued into fauor hauinge as yet deserued nothinge by good workes So Esau is hated beinge as yet polluted with no wickednes Wherby it appeareth that the foūdation of predestination is not in good works And to this end are the reprobate raysed vp that the glorie of God may be made manifest throgh them The ende of reprobation Therfore if we cānot allege any reason why God vouchsafeth his of mercie saue onlie because it pleaseth him that it should be so neither shall we haue anie thing else in reiecting the other but his will For as he hath mercie on whom he will Rom 9.18 so he hardneth whom he will* CHAP. XXIII A refutation of the slaunders wherewith this doctrine hath alwayes bene wrongfully burdened Obiect 1 THere is indeed in God election but not reprobation An. Election it self should not stand vnlesse it were set against reprobation Whom God reiecteth Therfore whom God passeth ouer he reiecteth adopting the rest vnto saluation Whence cometh that saying of Christ Euerie tree which my father hath not planted Mat. 15.13 shall be pluckt vp by the rootes * Obiect God doeth not altogether reiect those whom in lenitie he suffereth but he waiteth to see whether they will repent or no. An. As if Paule doth attribute patience to God whereby he waiteth for their conuersion who he saith are made fit for destruction* Rom. 9.20 Obiect The vessels of wrath are sayd to be prepared to destruction that God hath prepared the vessels of mercie because by this meanes Paule ascribeth to God the praise of saluation layeth the blame of perdition vppon those who
precious bloud so much as in them lieth Ought not they which do heare these things to be more affrayde of sinninge A pricke to Pricke vs forward to doe good then if it were sayd that sinnes are wiped away by good works CHAP. XVII The reconciling of the promises of the Law and the Gospell Quest 1 IF good works do not iustifie to what purpose serue the promises of the Law* Deut. 7.11 Ier. 7.3 33 An. God maketh promise to none but such as are perfect obseruers of his Law which are no where to be found Therfore all mankind by the Law remaineth in danger of the curse 2 Obiect By this meanes all the promises of the Law should be voide of effect and vaine An. It is true vnlesse the goodnesse of God dyd help by the Gospell when it assigneth Christ alone when he setteth Christ for the fulfilling of righteousnesse* Gal. 2.16 3 Obiect That is repayed to the workes of the faithfull which God promised in his Law to the followers of righteousnesse An. But in that repaying or rendering we must always consider the cause Why our workes be acceptable to God which winneth fauor for our workes And it is three fold the first that God turning away his eys frō beholding the works of his seruants doth embrace them in Christ and reconcile them to him self by the coming of faith only betweene without anie help of works The seconde is that he extolleth workes of his fatherly goodnesse without esteeming their worthinesse to this honour that he maketh some account of thē The third that he receiueth the same with pardō not imputing their imperfectiō Therfore grace is the cause of repairing 4 Obiect God is no accepter of persons but in euerie nation he which doth righteousnesse is accepted of him There is a double accepting of persons An. There is a double accepting of persons First such as man is by nature God findeth nothing in him wherewith he may be enclined vnto mercie sauing only miserie Obiect The prayers and almes deedes of Cornelius came into the sight of the Lord* Act. 10.31 therefore man is prepared by good works to receaue grace An. Cornelius was alreadie illuminate by the Spirite of wisedome and also sanctified who was a follower of righteousnesse Therefore he had from the grace of God those thinges which in him did please God as it is sayd Therfore seing all men are lost by nature and God would not haue them lost surely that accepting doth not respect mans righteousnesse but it is a pure token and proofe of Gods goodnesse toward miserable sinners 5 The second accepting whereof Peter maketh mention is that whereby the faithfull after their calling are approued of God euen in respect of their workes because the Lord cannot but loue those good things which he worketh in them by his Spirit Cornelius was freely accepted before his good works could be accepted 6 And to the end these things may be the better vnderstood The promyses of the lawe we must marke whether the promises be of the law or of the Gospel For they must not be taken in one and the same sense The promises of the Law do alwayes promise a reward vpon condition if we shall do But the promises of the Gospell do rather shewe what maner persons God his seruants be which haue receaued his couenant in good earnest thē expresse the cause why God doth good to them 7 Quest Why then haue good workes the title of righteousnesse giuen them Deu. 6.25 24.13 How good workes doe iustifie and why is it said that a man is iustified by them* An. They iustifie if they be perfect works and we are too blame that they are not such 8 Obiect We are not iustified without faith neither are we iustified by it alone workes fulfill righteousnesse For faith was imputed to Abraham for righteousnesse* Rom. 4.3 Gen. 15.6 that notable fact of Phinees is imputed for righteousnesse * Psal 106.31 Iud. 25.7 Deut. 26.26 How faith doth iustifie 9 An. A man is not counted righteous for one or two good works neither yet for manie because he which offendeth in one is guiltie of all neither is there found any worke which is in all respects pure And faith alone doth iustifie by laying holde vppon Christ our righteousnesse In that place Phinees is counted righteous before men who praised his fact not before God 10 Obiect As Dauid saith Blessed are they whose iniquities are forgiuen * Ps 112.1 Psal 32.1 So on the other side Blessed is the man that feareth the Lord * Psal 14.21 which taketh pitie vpon the poore * Psal 1.1 that hath not walked in the counsell of the wicked * Iam. 1.12 c. An That which Paule saith is most true * Mat. 5.3 that blessednesse consisteth in remission of sinnes * Rom. 4.3 For because those vertues shall neuer be in man in such sort that they can be acceptable to God of them selues it is proued that man shal allwayes be miserable vnlesse he be rid out of the miserie by forgiuenesse 11 Obiect Iames teacheth in plaine words that both Abraham was iustified by workes and that all we likewise are iustified by workes and not by faith alone* Iam. 2.12 An. Iames speaketh of a dead faith but we of the liuely the faith of the deuils is hādled in that place but we intreate of the faith of the faithfull 12 There is another fallacie in the worde Iustified Because it is sayd there that Abraham was iustified that is counted iust before men in respect of his works but we speake of iustificatiō before God* 13 Obiect The doers of the Lawe are iustified and not the hearers* Rom. 4.3 An. It is true if any man fulfill it 14 Quest Why then do the faithfull so boldly offer their righteousnesse to be examined by the iudgement of God and why do they couet to haue sentence giuen of them according to it* Rom. 2.13 An. We are to consider two things therein first they bring not all their whole life but some speciall cause into iudgement For Dauid saith in an other place* Psal 7.9 27 1. 18.21 26 19. If thou shalt marke iniquitie who can abide it Enter not into iudgement with thy seruant* Againe they do not chalenge to them selues righteousnesse in respect of the righteousnesse of God but inasmuch as they compare them selues with the wicked Psal 130.3 So Dauid sayd to Saull Let the Lord render to euerie man according to his righteousnesse and truth* Psal 14.30 15 Obiect Salomō saith that he which walketh in his integritie is iust 1 Sam. 26.23 Pro. 20.7 12 28. Ezech. 18.9.21 After which maner Ezechiel reporteth that he shall liue which shall do iudgement and iustice* An. But let one of the children of Adam come abrode with so great integrity if there be none they must either perish in
directed vnto it 2. It did onely shewe a shape in figure of the truth being absent This sheweth the truth being present 3. That by reason of the Law was the ministerie of damnation and death This of righteousnesse and life 4. That of bondage which may cause feare in the mindes This of libertie which may lift them vp vnto hope 5. The word was only assigned vnto the nation of the Iewes It is now preached to all nations The sum of doctrine which is to teach 1. What Christ is Chap. 12. God that he may geue vnto his Righteousnesse Sanctification Redemption Man because he was about to pay mans debt 2. To what end he was sent to wit that hee might execute the office of a Chap. 15. 1. prophet 1 In foretelling things to come 2. In fulfilling the prophecies 3. In Doing The will of his Father Teaching The will of his Father 2. King 1. In gouerning The Church Euery member therof In defending his from euerie iniury of the aduersaries 3. Priest 1. In offering his bodie for sinnes 2. In reconciling God vnto vs by his obedience 2. In making prayers continuallie for his 3 Howe he hath fulfilled all the parts of our redemptioÌ„ Cha. 16.17 1. In dying for our sinnes 2. In rising for our iustification 3 In openinge vnto vs the heauens by his ascention 4. By sitting at the right hande of the Father 5. Thence he shall come to iudge the Liuing Dead Howe Christ is receiued 1. By the power of the holy Ghost who ioyneth vs vnto Christ Therfore is he called the spirit of Sanctification Adoption The earnest and seale of our saluation Water Oyle A fountaine Fire 2. By faith as by an hande receauing saluation whose Cha. 2. Office which is 1. Common is to subscribe vnto the truth of God Howe often It speaketh Whatsoeuer It speaketh How soeuer It speaketh 2. Proper to respect in Christ Gods Will Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Mercie Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Promises of grace Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Thence is set the definition that saith is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise in Christ is both reuealed to our mindes by the holie Ghost and sealed in our harts by him Effects are these 1. Repentaunce which is double 1. True which consisteth vpoÌ„ two partes 1. MortificatioÌ„ which proceedeth from 1. Knowledge of sinne 2. The true feelinge of the iudgement of God 2 Viuification whose frutes are 1. Godlinesse toward God 2. Loue toward our neighbour 3. Hope of eternall life 4. Holinesse of life 2. False and Papisticall whose parts are 1. Contrition of heart for the acknowledging of sinne 2. Confession of the mouth Priuate which is made 1. To God alone 2. To the minister 3 To a faithfull friend Publike 1. Of the whole Church 2. Of one 3 Of many Before the Church These two parts may be referred to true repentance 3. Satisfaction of the workes the fulfillinges whereof are 1. IndulgeÌ„ces in this world 2. Purgatory after death These are set against the free forgeuenesse of sinnes 2. Christian life Looke A. 3. Iustification Looke B. 4. Prayer Looke C. A 2 Christian life wherof there are two partes 1. Loue of righteousnesse that we may be holy Chap. 6. Because God is holie Because we are ioyned vnto him and are reckened among his people 2. That there be a rule appoynted vs which may not suffer vs to erre in the studie of righteousnesse that we may bee made like to Christ There is a patterne thereof set before vs the forme wherof we must expresse in our life in Word and Deede Here unto are added the benefites of God whereunto if we do not answer it shal be a point of great vnthankfulnesse The summe of a ChristiaÌ„ life is the deniall of our selues whereof there are fower endes 1. That wee may consecrate our selues to God to be a liuely sacrifice 2. That we may seeke not the thinges that be our owne but those which are Gods Our Neighbours 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8. 1. Our weakenesse may the better appeare 2. That our patience may be tried 3. Our faultes may be corrected 4. That being humbled we may the mâ—re earnestly call vppon God 5. We may the more earnestly meditate vpon eternall life 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10. 1. For necessitie wherein we must obserue fower things 1 That we possesse all thiÌ„gs as possessing nothing 2 That we suffer Penury patieÌ„tly Abundance moderatly 2. That we know to Haue enough To be hungry To want paciently 3 That we haue respect of our neighbour Because we must giue an accompt of our stewardship 4. That all thinges be answerable to our calling 2. For delectation that We may haue the greater cause to prayse God his goodnesse 3. Effect of faith is iustification here consider Chap. 11. What it is to be iustified Hee is iustified who by the iudgmeÌ„t of God is Iudged lust Accompted lust He is iustified by workes Whose life is pure and free from reprehension There was neuer any such He is iustified by faith Who being excluded from the righteousnesse of works layeth hold vpon the righteousnesse of faith Such are the faithfull What followeth thereupon Ch. 13.14 Great consolation Because in steed of a cruell iudge we haue a most gentle Father That being sanctified we may thinke vpoÌ„ holinesse ChristiaÌ„ libertie which consisteth in three thinges Chap. 19. 1. That the consciences of the faithfull may lift vp them selues aboue the Law and forget the righteousnesse of the Lawe 2. That their consciences being free from the yoke of the Lawe they may willingly obey the will of God 3. That they may not be holden with any religion of indifferent things before God Yet we must take heede of two inconueniences That we do not abuse the giftes of God to our lust That we auoyde offence which is double Giuen Taken C Prayer is the fourth effect wherin we must consider marke the Chap. 20. Fine fruits The first Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to Seeke Him Loue Him and Worship Him Seconde No euill concupiscence or desire maye come into our heart whereof we are ashamed to make God a witnesse Thirde That we may receaue Gods gifts with thankesgiuing Fourth That hauing gotten a gift wee may the more earnestly thinke vpon his goodnesse Fifte That the vse may confirme vnto vs the Goodnesse Of God Prouidence Of God Trueth Of God 4. Lawes The first That wee be so framed as those who enter in to speak vnto God therefore let 1. Our hands be be lift vp 2 Our
which is good much lesse applie it selfe thereto For such a motion is the beginning of turning to God The beginning of conuersion cometh of God Ier. 31.18 Note which is wholie attributed to the grace of God in the scripture notwithstanding the will remaineth which maketh hast vnto sinne with a most earnest affection This is well set downe by Bernard that it belongeth to man to will to corrupt nature to wyll that which is euill to grace to will that which is good We doe euill of necessity not being constrained Whereupon it followeth that men are drawen vnto euill by necessitie of will and yet they are not constrained to commit it 16 It appeareth more plainelie by the contrarie remedie of Gods grace howe great the corruption of our nature is An argument drawen from regeneration For seeing the Lord dothe of his pure grace giue vs what good thing soeuer is in vs it followeth that mans minde is in his owne nature deuoid of all goodnesse For that cause it is saide that he which hath begun in vs a good work will finish it vntill the day of Iesus Christ Ph. 4.6 2.13 * Obiect The Lord beginneth that which is good because the will being of it selfe weake is holpen An. The spirite saith otherwise I will giue you saith he a new heart I will put a newe spirite in the midst of you and I will take away the stonie heart out of your flesh I will giue you a fleshie heart I will put my spirite in the midst of you and I will make you walke in my commaundements Ezech. 35.26 * 7 Obiect Will being turned away from goodnesse by nature is couerted by the power of God alone but being prepared it hath an office and part in doing Ad. Bonifa ep 106 An. Augustine teacheth that grace goeth before euery good work but so that will doth accōpany it not leade it that it cometh after as a wayting man and not as a foregoer Therefore he attributeth no praise of good works to mans will Obiect Grace can do nothing without will neither can will do anie thing without grace An. As if the will it selfe did not worke by grace Note For the Lord preuenteth him that is vnwilling that he may be willing and followeth the willing that he may not will in vaine 8 Therefore there can no will be found which is enclined to good saue in the elect Election But the cause of election must be sought without men There is no will vnto goodnes saue onlie in the elect whereby it is proued that man hath not of him self a right will but that it floweth from the same good pleasure whereby we are elect before the creation of the world There is also another reason for seeing the beginning of willing and doing well commeth from faith faith is the gift of God Faith it followeth that it is of mere grace when we begin to will that wich is good being enclined and bent naturally to euill 9 Thence come the prayers of holy men let him encline our hart vnto him selfe saith Solomon that we may keepe his commandements* And Dauid beseecheth God to create a cleane heart in him* Rom. 8.58 Psal 51.12 Obiect Such prayer is a signe of a godly holy affection An. Though Dauid had alreadie repēted in part yet he compareth his former state with that sorowfull fall which he had tried Therefore taking vpon him the person of a man estraunged from God he doth for good causes desire to haue those thinges geuen him which God giueth to his elect in regeneration Therefore beeing like to a deade man hee desireth to be created a freshe Christ teacheth that manifestly by the similitude of a vine A similitude Ioh. 15.1 where he concludeth without me ye can do nothing Obiect The iuyce is now included in the branch and also force to bring forth frute and therefore it taketh not all from the earth or from the first root because it bringeth some thing of her owne An. But Christ meaneth nothing else but that we be drie wood and nothing worth when we be separate from him 10 Obiect God moueth the will but it is afterward in our choice either to obey or to resist the motion An. Yea he moueth it so effectually that it must needs follow Obiect Chrysostome saith whome he draweth he draweth him being willing Therefore God reacheth out his hand waiteth to see if it may please vs to be holpen by his helpe An. Such was the state of man whiles he stood but after his fall the doctrine of Christ is true* No man commeth to me Ioh. 6.45 vnlesse the Father drawe him Perseuerance is the gift of God 11 As touching perseuerance it is not to be doubted but that it ought to be counted the free gift of God Obiect It is giuen according to desert as euerie man hath shewed him selfe not vnthankefull to the first grace because it is in our hand to chuse or refuse grace when it is offered An. God heapeth vpon his seruaunts newe graces because when he liketh the work which he hath begun in them Gods liberalitie Phil. 2.13 he findeth in them somewhat wheron to bestowe greater graces whence that doeth come To him that hath shall be giuen* Also God worketh in vs both to will and to accomplish after his good pleasure Obiect God worketh we worke together Because after that we haue giuen place to the first grace our indeuors do worke together nowe with the grace following An. That is after we be once tamed How we worke together brought by the power of God to the obedience of righteousnesse we go on willingly and we are bent to follow the working of grace this is true Not that man taketh of him selfe somewhat whereby to labour with the grace of God 12 Obiect I haue laboured more then they all saith Paull not I but the grace of God with me Therefore he laboured together with the grace of God An. He ascribeth the whole praise of the labour to grace alone by that correction It is not I saith he which haue laboured but the grace of God which was present with me 13 Augustine saith * that the grace of persisting in goodnesse was giuen to Adam if he would Lib. de correp grati cap. 2. Note but it was not graunted to him to will that he might be able that it is graunted to vs both to will and also to be able It was the first libertie to be able not to sinne ours is greater not to be able to sinne 14 Obiect Will is not taken away by grace Whence the grace of perseuerance commeth Epist 105. but it is changed from euill to good and is holpen when it is good saith Augustine An. His meaning is onely this that man is not so drawen that he is caried as it were by outwarde force and violence without the motion of
faith gathereth manifolde fruite hence first we vnderstand that Christ by his ascending into heauen The fruites of Chrysts sitting at the right hande of the father hath opened the entrance of the kingdome of heauen which was shut by Adam because he is entred in thither in our flesh and as it were in our name* Secondlie that he sitteth at the right hand of the father to bee our patron intercessour Eph. 2.5 and aduocate* Last of all faith layeth hold vpō his power wherein our strength is placed Heb. 7.25 and also our power riches and triumphing against hell* Rom. 8.3.4 17 And he shall descend from heauen in a visible shape as he was seene ascend * Eph. 4 6. and he shall appear to all with vnspeakeable maiestie of his kingdome with brightnes of immortalitie with infinite power of the Godhead hauing the Angels to garde him that he may iudge the quicke and the dead that is those which are alreadie departed this life those which shall be aliue then shal be translated transformed into a new nature euen in a moment 1. Cor. 15 5. 51. 1. Thes 4.16 Consolation drawen from the last iudgement A similitude 18 Hence ariseth excellent comfort in that wee heare that he shal iudge who hath alreadie appointed vs to be partners with him of honour in iudging so far off is it that hee shall sit vppon his iudgement seat to condemne vs. For how shoulde a most merciful prince destroy his people how should an head wast his members A Caueat 19 Therefore seeing we see the whole summe of our saluation to be comprehended in Christe wee must beware that wee doe not draw away from him the least iot thereof Act. 4.12 For hee is our saluation our strength our cleannes our redemption our righteousnesse * 1 Cor. 1.33 CHAP. XVII That it is rightlie and properlie said that Christ hath deserued saluation for vs. Obiect 1 IF Christe haue deserued saluation for vs the grace of God shall be darkened for desert and grace are contrarie Lib. 1. de pred San Cap. 15. An. I aunswere with Saint Augustine* The most cleare light of predestination grace is our Sauiour himself the man Christ Iesus who hath obtained so to be with no deserts of works or faith going before in the humane nature whiche is in him For he which made him of the seede of Dauid a iust man Note that should neuer be vniust without any merit he maketh those that be members of that head iust of vniust Desert dependeth vpon mercye Therefore desert is not set against the mercie of God but it dependeth thereupon 2 This distinction is gathered out of that which Iohn saith* So God loued the worlde that he gaue his only begotten sonne that whosoeuer beleeueth in him may not perish We see how the loue of God hath the first place Causes of saluation as the principal cause and faith in Christ doth follow as the second cause Obiect Christ is only the formall cause of saluation he hath not the true effect An. If we obtaine righteousnesse by faith which resteth vpon Christ is the matter of saluation surelie we must seeke for matter of saluation in him 3 And it is soundly gathered that Christe hath by his obedience purchased and deserued fauour with his father For if he haue made satisfaction for our sinnes if he haue suffered the punishment that was due to vs if by his obedience he haue appeased God if the iust hath suffred for the vniust* what it is to deserue Col. 1.10 1 Cor. 1.19 c. 1 Ioh. 1.7 we may conclude that by his righteousnes he hath purchased saluation for vs which signifieth as much as to deserue 4 And that is all one as that wee were purged by his blood and that his death was a satisfaction for our sinnes* 5 And the Apostles doe plainly pronounce that hee hath paide the price that he might redeeme vs from the giltinesse of death Rom. 3.24 that we are iustified by his grace through the redemptiō which is in Christ whome God hath made the propitiatorie through faith which is in his blood* Christ geueth that which is denyed in the lawe whence we gather that we must fet that from Christ which the law shoulde giue if anie man could fulfill it and that we obtaine that through the grace of Christe which God promised to our workes in the law Quest Did Christ deserue any thing for himself Curiositie An. This is foolish curiositie For what need had the only son of God to come downe that he might purchase some new thing for himself And the Lord declaring his owne counsell did put the matter out of doubt for it is not said that the father prouided for the profit of his sonne in his deserts but that he deliuered him to death that he did not spare him because he loued the world* Rom. 8.32 Ioh. 17.19 whereby it appeareth that he purchased nothing for himselfe who sanctified himself for our sake THE THIRD BOOKE OF THE INSTITVTION OF CHRISTIAN RELIGION Of the manner how to receiue the grace of Christ and what fruites we haue by the same and what effects doe followe CHAP. I. That those thinges which are spoken of Chirst doe profite vs by the secret working of the spirite NOW must wee se how those good things com to vs which the father hath giuen to his son not to his own proper vse but that he might inriche the needy And first we must hold this that whatsoeuer Christe hath done it profiteth vs nothing so long as we are separate from him Faith ioyneth vs to Christ Eph. 4.15 Rom. 1.17 1. Pet. 2.4 And wee growe to bee one with Christe by faith* which faith is giuen vs partlie by the preaching of the worde partlie by the secrete working of the spirite* 2 But that the matter may be more euident wee must vnderstande that Christe came furnished with the holie Ghost after a peculiar maner to wit Why Chryst came that hee may separate vs from the worlde and gather vs togeather into the hope of eternall inheritance For this cause is he called the spirite of sanctification Rom. 1.4 because he doth not onlie foster vs with a generall power as other liuing creatures but he is also the roote and seed of the heauenlie life in vs. 3 That such is the effectuall working of the spirite in vs The efficacie of the Spirit euen the verie titles which are giuen him doe testifie and manifestlie proue hee is called the spirit of adoptiō* Gal. 4.6 Rom. 8.15 the earnest seale of the inheritāce* water* oile* the annointing* fire * Isay 55.1 44.3 Ioh. 7.37 the fountaine and hand of God All which doe plainlie teach that we are made members of Christe by the grace and power of Christe that hee may containe vs vnder him and that wee
of men For the vncleannesse of their conscience argueth that they are both of them vnregenerate by the Spirit of God Againe there is in them no regeneration because no faith without which there is no iustification What can sinners then bring forth which are estranged from God Hagg. 2.12 but that which is execrable in his iudgement* 8 Therfore hypocrites and such as keep wickednesse inwrapped in their hart do in vaine studie to bring God indebted to thē by their works Ies 1.13 For they shall more and more prouoke him* seing the sacrifices of wicked men are abhominable before God* Prou. 15.8 4 The workes of the Regenerate 9 Now let vs see what righteousnesse those haue whom we haue placed in the fourth ranke Let vs graunt that they are reconciled iustified mortified sanctified by the grace of Christ that they walke in the wayes of the Lord through the guiding of the holy Ghost yet let them not be puffed vp there remaine remnants of imperfection which may minister argument of humilitie There is none so righteous which doth good and not sinne* 1 Kin. 8.48 Then what maner righteousnesse shall they haue 30 Againe although it might be that we might haue some works which might be pure perfect yet one sinne is sufficiēt to extinguish all the remēbrāce of our former righteousnesse as saith the Prophet and whereto also Iames agreeth* Ezech. 18.24 Iam. 2 10. He which offendeth in one is made guiltie of all 11 Therefore we must stand stoutly in these two that there was neuer anie worke of anie godly man which if it be examined by the sharpe iudgement of God was not damnable Secondly if anie such be graunted yet being corrupted with sinnes it looseth his grace And this is the chiefe point of our disputation 12 Obiect Good workes are not of so great value by inward dignitie The Popish woorkes as that they are sufficient to obtaine righteousnesse but this that they are of so great value is of grace accepting them Againe so long as we liue the faultes which are committed are recompenced with workes of supererogation An. That which you call accepting grace is nothing else What acceptinge grace is but his free goodnesse whereby the Father embraceth vs in Christ when as he clotheth vs with innocencie accounteth the same ours that by the benefit therof he may take vs for holie pure and innocent That no works of man doe please 13 If these things be true surely no good workes can make vs acceptable to God of them selues nay nor please him saue onely inasmuch as man being clothed with the righteousnes of Christ doth please God obtaine remission of his sins For God hath not promised the reward of life to certaine workes but onely pronounceth that he which doeth these things shal liue setting down a curse for those which shall not abide in all things Therfore all the righteousnes of men being gathered on one heap cannot be sufficient to make recompēce for one That doth the sinne of Adam proue 14 And to boast of workes of supererogation how doth it agree with that which is commanded that when we haue done all things which are commaunded vs Workes of supererogation Luk. 17.10 we say that we are vnprofitable seruants* and that we haue done no more then was our dutie to do To say before God is not to dissemble or lie but to determine with thy self that wherof thou art certaine 15 Obiect Paule did yeelde of his owne right which he might if he would haue vsed neither dyd he only employ vpon the Corinthians so much as he ought of dutie but he bestowed vpon thē paines freely beyond the bounds of his dutie An. He did this lest he should haue bene a stumbling blocke to the weake but not that he might do somewhat of supererogation for the Lord. Because all our works are due to the Lord as the proper possessions of bondmen 16 Therfore we must driue away two plagues in this point Confidence and gloryinge are Plagues Psal 143.2 Ies 45.20 61 3. the first that we put no confidence in the righteousnesse of workes Secondly that we ascribe no glorie to them When confidence is once gone glorying must needs be packing also* 17 Furthermore if we respect the fower kinds of causes we shall find none of them to agree to works in the establishing of our saluation 1 The efficient 2 Materiall 3 Formall The efficient is the mercie of our heauenly Father the materiall is Christ with his obedience the formall or instrumentall is faith And these three doth Iohn comprehend in one sentence* Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne that euerie one which beleueth in him may not perish but haue euerlasting life* 4 Finall The finall cause is the declaration of Gods righteousnesse and the praise of his goodnesse as Paule witnesseth* Rom. 3.25 Therefore seeing we see all the parts of our saluation to be thus without vs what cause is there why we should nowe haue anie affiance in works or glorie in them 18 Obiect But holy men do often make mentiō of their innocency and integritie Why holie men made mention of their righteousnes An. That is done two wayes either by cōparing their good cause with the euill cause of the wicked they thereby conceaue sure hope of victorie not so much for commending of their owne righteousnesse as for the iust and deserued condemning of their aduersaries Or else because euen without cōparing them selues with other when they recorde them selues before God the cleannesse of their owne conscience bringeth them both some consolation also confidence But when they are busie about the grounding establishing of their saluation they set their eyes vpon the goodnesse of God alone 19 Therfore when holie men cōfirme their faith by innocencie of their conscience and take and gather thēce matter of reioycing they do nothing else but call to mind by the frutes of their calling that they are adopted by the Lord into the place of children* Pro. 14.26 Gen. 14.40 1 Kin. 20.3 not that they place in them any foundation of their righteousnesse and saluation In psal 137. Note 20 This selfe same thing doth Augustine shew in a fewe words* I commend not the workes of mine hands I feare lest when thou shalt looke into them thou find more sinnes then merits but I say despise not the works of thine hands behold thy worke in me not mine owne worke If thou shalt see mine thou condemnest it if thine thou crownest it Because whatsoeuer good workes I haue they are of thee He setteth downe two causes why he dare not bost of his works before God first because if he haue any good works there he seeth nothing which is his owne secondly because euen that is oppressed with the multitude of sinnes 21 Obiect The good workes of the faithfull are
the causes for which the Lord doth good to them Election is the beginninge of graces An. The cause wherby God is moued to do good to those that be his is not thē handled but only the ordinarie dispensatiō Because God by heaping graces vpon graces taketh occasion by the former to adde the latter that he may omit nothing which may serue to the enriching of his seruants so by this meanes he prosecuteth his liberality yet so that he will alwayes haue vs to respect the free election which is the fountaine and beginning CHAP. XV. That those things which are boasted of the merites of workes do ouerthrow aswell the praise of God in geuing righteousnes as the certaintie of saluation 1 VVE haue alreadie dispatched that which is chiefe that a man is iustified by the mercie of God alone by the communicating of Christ alone and therfore by faith alone not by workes Whether good workes deserue fauor It remaineth that we discusse this question that howsoeuer works are not sufficient to iustifie a man yet whether they do not deserue fauour at Gods hands 2 Surely whosoeuer he were that first applyed merit to mens workes compared with Gods iudgemēt Merit he prouided verie euil for the sincerity of faith Obiect The auncient writers of the Church did euerie where vse it An. Would God they had not ministred matter of errour to their posteritie by the abuse of one litle word 3 The Scripture doth shew what all our works deserue when it denieth that they are able to abide the sight of God because they be full of vncleanenesse* againe what if we should fulfill the Law Ezec. 36.22.32 Lu. 17 20 we are vnprofitable seruants* Obiect The Lord doth call those good workes which he hath bestowed vpon vs ours and doth not onely testifie that they are acceptable in his sight but that they shall also haue a reward An. He doth it for this cause that we may be encouraged by so great a promise that we may not be weary of well doing and that we may be thankfull indeede to God for so great bountifulnesse Works are good as they are of God Obiect If workes be of God then are they good An. They are good as they are of God but man polluteth defileth by his vncleannes those works which were good Quest How then do they please God are not vnprofitable to the doers of them An. Not because they deserue this but because the goodnesse of God doth of it selfe set this price vpon them Eccle. 16.14 4 Obiect Mercy will make place for euery one according to the merit of his works* An. It is thus in Greeke for euerie one shal find according to his works Obiect With such sacrifices men merit at Gods hands Heb. 13.16 saith the Apostle* An. There is nothing else in the Greeke but that such sacrifices do please God and are acceptable to him Obiect Good works do merit those graces which we haue giuen vs in this life but eternall saluation is the reward of faith alone An. Isaias doth shewe that the increasings of the faithfull are the giftes of his owne free goodnesse* Is 51.1 5 Paule teacheth in manie places that we haue the fulfilling of all good things in Christ* and nothing of ourselues 1 Cor. 1.3 Eph. 1.4 Coll. 1.14 Ioh. 10.28 6 Obiect Morall works make men acceptable to God before they be ingrafted into Christ An. But the Scripture saith that they are all in death which possesse not the Sonne* and againe 1 Ioh. 5.12 Rom. 14.23 Whatsoeuer is done without faith is sin* Obiect Christ deserued for vs the first grace now it standeth vs vpon not to be wanting to the occasion offered vs. An. O impudencie as if Christ did only set open the way to saluation Would God they did but tast what these sayings meane He hath life which hath the Sonne* 1 Ioh. 5.12 Whosoeuer beleeueth is past frō death to life * Ioh. 5.12 and such like * Rom. 3.14 1 Ioh. 3.23 Eph. 2.6 Coll. 1.13 7 Obiect A man is iustified by faith which is formed because good works haue from faith to be auailable to righteousnesse An. That is to name faith in mockage and to steale from God the praise of good works Obiect The principall cause is in good workes Free will and yet free will is not excluded by which cometh all merit An. The Apostle saith that we are the workmāship of God created vnto good workes which he hath prepared that we should walk in them* Eph. 2.10 Therfore seing there commeth no good from vs vnlesse we be regenerate and regeneration is of God In good workes nothinge is of our selues there is no cause why we shold chalenge to our selues one ownce in good works 8 That is most plainly shewed by manie testimonies of Scripture* Wherupon we conclude that men are not iustified before God by workes but we say that all those which are of God are regenerate and made a newe creature that they may passe frō the kingdome of sinne 2 Ioh. 1.8 1 Pet. 4 3. 2 Tim. 2.20 c. A similitude vnto the kingdome of righteousnesse and that by this testimonie they make their calling sure and are iudged as trees by the frutes CHAP. XVI The refutation of those sclaunders wherewith the Papistes indeuour to burthen this doctrine to bring it in contempt Obiect 1 BY the iustification of faith good works are destroyed An. Yea they are rather established Because we dreame not of a faith that is voide of good workes There be no works good without faith or of iustification which is without these Notwithstanding we place iustification in faith and not in workes 2 Obiect Mens minds are brought frō the desire of well doing when we take from them the opinion of deseruing Heb. 9.13 Lu. 1.74 Rom. 6.6.18 Tit. 2.11 c. An. If men must be pricked forward no man can vse sharper goads then those which are fet from the ende of our redemption and calling For it were vnseemely sacriledge if being once cleansed we shold defile our selues with new filthinesse and so profane the holy bloud of Christ How euerye man shall bee rewarded accordinge to his workes 3 Obiect God shall giue euerie man according to his workes An. That is a kinde of exhortation which the Scripture doth oftentimes vse that he may omit no way that may encourage vs. 4 Obiect Men are inuited to sinne whē we hold free forgiuenesse of sinnes An. We say that remission of sinnes is of so great estimation that it can not be recompēced with anie good of ours and that therefore it could neuer be gotten vnlesse it were free Remission is free to vs not to Christ Furthermore to vs it is free not to Christ who payed so deare for it Therfore men are admonished that so oftē as they sinne they do so often shed his most
the sight of God or else they must flie to the fortresse of mercie but the Lord after he hath once receaued men into the couenant of grace he doth not examine their works as they deserue but doeth kisse them with fatherly kindnesse Obiect The Apostle wisheth so great perfection to the faithfull that they may be blamelesse and vnreprouable in the day of the Lord* Eph. 1.4 1 Thes 3.23 An. All the godly must indeed ayme at this mark and striue to come vnto it but because the best maner of this present life is nothing else but a goinge forward we shall come to that marke then onely when being vnclothed of the flesh of sinne we shall be wholie ioyned to the Lord. CHAP. XVIII That the righteousenesse of workes is ill gathered of the reward Obiect 1 GOd shall render to euerie man according to his workes* Mat. 16.29 2 Cor. 5.10 Rom. 2.6 Ioh 5.29 c Degrees and steppes to saluation An. The maner of speaking doth rather shew the order of following then the cause For the Lord doeth finish our saluation by these degrees of his mercie when he calleth the elect vnto him self hauing called them doth iustify them hauing iustified them doth glorifie them Obiect It is sayd to the faithfull that they worke out their owne saluation* An. That is done when by applying thē selues in doing good works Ph. 2.12 they meditate vpon eternall life But the Lord is said both to begin and to finish* Ph. 1.6 2 The kingdome of heauen is not seruants wages but childrens inheritaunce which they alone shall enioy which are adopted of the Lord to be his children* Eph. 1.18 Gal. 4.30 Obiect God sware to Abraham Beccause thou hast done this thing and hast not spared thine owne sonne I will blesse thee and will multiply thy seede* Gen. 22.3 An. He had receaued the promise before the cōmandement was giuen Therefore he deserued not the blessing by his obedience 3 Obiect The Lorde doeth either deceaue or mocke vs when he saith that he rendreth that for reward to our works which he had giuen freely before works Why that is attributed to workes which is geuen frielie An. He doth not mocke vs. Because he will haue vs exercised by good works to thinke vpon the geuing of those things which he hath promised and to runne through them that we may come to the blessed hope which is set before vs in the heauens the frute of the promises is rightly assigned to them vnto the ripenesse whereof they bring vs Therfore let vs say with Peter* 1 Pet 1.6 eternall life is the reward of faith 4 Therefore when the Scripture calleth eternall life the reward of workes Eternall life is the reward of faith it doth it not to set forth the dignitie of our works as if they deserue such a reward but that it may succour our weaknes which it doeth otherwise exercise with so manie griefes whiles we liue here 5 Obiect God who is a iust iudge will once geue to those that be his the crowne of righteousnesse* 2 Tim. 4.8 An. To whom should he geue a crowne as a iust iudge if he had not giuen grace as a mercifull father and howe should there be righteousnesse Grace went before righteousnes if grace had not gone before which iustifieth the wicked 6 Obiect Make you friends of the wicked Mammon that when you shall neede they may receaue you into euerlasting habitations* Lu. 16.9 The same is sayd of Paule * 1 Tim. 6.17 Good workes are compared to richesse which we may enioy in the blessednesse of eternall life An. He which giueth to the poore lendeth to the Lord* He which soweth plentifully Mat. 25.4 Pro. 19.17 shall reape plentifullie * 2 Cor. 6.6 For those things are put into the hand of the Lord which are bestowed vpon the pore according to the dutie of loue As he is a faithfull keeper of that which is committed to him so he will once restore it with plentifull ouerplus 7 Obiect Tribulations are brought vppon the faithfull that they may be accounted worthie of the kingdome of God for which they suffer because he is iust to restore affliction to those which afflict you and to you rest* 2 Th. 1.5 Heb. 6.10 An. God the Father will haue vs whom he hath chosen to be his children to be made like to Christ his first begotten * Rom. 8.29 Luk. 24.26 Act. 14.22 As it was meet that he shold first suffer then at length enter into the glory of God appointed for him so must we by many tribulations enter into the kingdome of heauen So we are coūted worthie of the kingdom of heauen The markes of Christ which beare in our bodie the markes of our maister that his life may be made manifest in vs. 8 Obiect Loue is greater then faith therefore we are rather iustified by loue then by faith* An. Loue is greater then faith 1 Cor. 13.13 not that it is more meritorious but more fruitefull because it farther because it serueth more because it is alwayes quicke and in force whereas the vse of faith lasteth but for a time How loue is greater then faith Obiect If loue be the bond of perfection therfore of righteousnesse also which is nothing else but perfection An. But we shall neuer come vnto that perfectiō vnlesse we fill all the measures of loue 9 Obiect Christ sayd to the Lawyer If thou wilt enter into life keep the commandements An. We are excluded by our sinnes frō the righteousnesse of the Law Therfore we must needs seek another help that we may enioy eternall life Ioh. 6.26 Faith is a work Obiect Faith is a worke* therefore it ought not to be set against works An. Faith iustifieth not inasmuch as it is the obedience of the will of God but inasmuch as it embraceth the mercie of God The lawe of contraries Obiect There is the same rule of contraries Therfore if euerie sinne be counted to vs for vnrighteousnesse it is agreable that the praise of righteousnesse be attributed to euerie good worke Iam. 2.10 An. This maxime hath no place here For if we offend in one we are guiltie of all* And a man can not be righteous by works vnlesse he followe this straight line with a continuall course CHAP. XIX Of Christian libertie 1 NOw must we in treat of Christiā liberty which is as it were an appurtenāce of iustification is of no small force to vnderstand the force of it 2 And it consisteth in three points the first is that the consciences of the faithfull when the affiance of their iustificatiō before God is to be sought do lift vp themselues aboue the lawe and forget all the whole righteousnes of the law Obiect Then the Lawe is superfluous for the faithfull Christian libertie consisteth in three thinges An. It is not because it stirreth vs vppe
to that which is good And all the whole life of Christians ought to bee a meditation of Godlinesse but before God not the law but Christe must be set for righteousnesse 3 Therefore was Christ made a curse for vs Gal. 3.13 5 1. 3.20 that he might redeeme vs from the curse of the law* 4 The other which dependeth vpon that former is 2 Part of christian libertie that mens consciences obey the law not as being inforced by the necessitie of the law but that being free frō the yoke of the Law they do freely and willinglie obey the will of God And that cannot bee so long as we are vnder the law 5 But so soone as we are deliuered freed from this exaction of the law we can merily with great cheerefulnes answere God when he calleth follow him being our guide For they which are tied to the yoke of the law are like slaues to whom certain taskes are assigned for euerie day they dare not come in their maisters sight A similitude vnlesse they haue done their work taske But children though they haue but done half their task haue left it vnperfect yet do they without feare and freelie offer themselues to their fathers 6 That is the cause for which the authour of the epistle to the Hebrewes Heb. 11.2 doth refer vnto faith what good works soeuer wee read were in the holy fathers doth only weigh thē by faith* Therfore Paul to the Romans reasoneth thus Sinne must not haue dominion ouer vs because wee are not vnder the lawe 7 The third that we be bound before god with no conscience of outward thinges which are of themselues indifferent 3 About thinges indifferent but that wee may indifferentlie sometimes vse them and sometimes omit them The knowledge of this liberty is therefore more necessarie for vs because without it our consciences shall haue no rest there shall bee no ende of superstitions Rom. 14.14 8 I know saith Paul that nothing is common but who so thinketh anie thing common to him it is cōmon* 1 Tit. 4.5 He is blessed which doth not iudge himself in that which he alloweth* For all the giftes of God are sanctified by thanksgiuing Christian libertie is spirituall 9 And this is diligentlie to be obserued that christian libertie is spirituall in all his parts whose whole force consisteth in pacifying fearefull consciences before God whether they be vnquiet or careful for remission of sinnes or doubtfull whether vnperfect workes doe please God or they bee troubled about the vse of things indifferent A double fall but there be two sorts of men which offende against it the one of those which make it a cloake for their lusts that they may abuse the good giftes of God to their lust 10 The other is of those who thinke that it is nothing worth vnlesse it be vsed before men By which vnseasonable vsage they oftētimes offend the weak As you may see some at this day who think that their libertie cannot stand vnles they take possession of it by eating flesh vpon the Friday 11 Furthermore we must auoid offences wherof there is one sort which is giuen Double offence another taken Therefore if thou doe anie thing either through vnseasonable lightnesse and wantonnesse whereby the weake may be offended it shall be called an offence giuen by thee Geuen Paul teacheth the contrarie that we receiue the weake That is called an offence taken when a thing which is neither euill done 2 Taken nor out of season is through malice drawen to be occasion of offence Mat. 25.14 Such was the offence of the Pharisees* Therefore wee muste beware that wee giue none offence if others take it wee are blamelesse 12 Paul seemeth to haue set downe a difference both by doctrine and also by examples We must regard the weake between the weake of whom we must haue great regard the Pharisees to whom our liberty may not giue place For when he tooke Timothie to his companie Act. 16.3 hee circumcised him * Gal. 2.3 Hee could not be perswaded to circumcise Titus* The facts were diuers but there was no change of his minde or purpose When hee was free from all he made himselfe a seruant to all that he might saue manie* and withstood false brethren which saith he 1 Cor. 9.66 entred in to spie out our libertie which we haue in Christ* Verilie we must studie to preserue loue and wee must haue respect to the edifiying of our neighbour 1 Cor. 10.23 For all things are lawful but all things are not expedient* 13 Furthermore as our libertie must bee subiect to loue Libertie must be subiect to loue so on the other side loue must bee vnder the purenesse of faith Verilie euen heere also wee must haue respect to loue but vnto the altars that is that wee offende not GOD for our neighbours sake 14 And nowe seeing faithfull consciences hauing this prerogatiue giuē them are not intangled with any snares of obseruations in things indifferēt wee conclude that they are exempted from the power of all men For it is an vnmeet thing that either Christ shoulde loose the thanke for his so great libertie or the consciences themselues the profite* 1 Pet 1.18 For it cost Christ not gold but his owne blood* The gouerment of man is double 15 But least any man stumble before he be ware let vs marke that there is a double gouernment in man One spirituall whereby the conscience is framed vnto godlinesse Spirituall the other politike whereby a man is taught the dutie of humanitie and ciuilitie For there be in man Ciuile as it were two worldes which both diuers kings and diuers lawes do gouerne And yet we must take heede that wee doe not wickedlie draw vnto the ciuill order that which the Gospell teacheth concerning spirituall libertie Obiect We must obey the magistrate not one lie for feare of punishment but for conscience sake also* Rom. 1* 1.5 Therefore mens consciences are bound by the politike lawes What conscience is An. Conscience is nothing els but that feeling which doth not suffer sinnes to lie hid but draweth men vnto the iudgement seat of the iudge 16 Thereby it commeth to passe that the fruite of a good conscience which it the inward integrity of the heart doth come vnto men also The lawe of God must not be made subiect to mans power though it doe properly respect God alone But the lawes of God must not be made subiect to mans power CHAP. XX. Of praier which is the principall exercise of faith and whereby we doe dailie receiue the benefites of God Mans pouertie 1 BY that which goeth before wee plainely perceiue how needie and emptie man is of all good things and how he wanteth all helpes of saluation Therefore if he seeke helpes to releeue his pouertie withall hee
Because man hadde rather worshippe stockes and stones then that hee will be thought to haue no God 2 Ob. Religion was inuented by the subtiltie and crafte of a fewe men that by this pollicie they myght keepe the simple people in their duetie whereas notwithstanding those whiche were to others authours of the worship of God did beleeue nothing lesse then that there was a God Naturall wisedome An. I graunt indeed that craftie men did inuent and deuise many things in religion that they might thereby breed a reuerence in the common sort and also make them afraide that they might haue their mindes more obedient But they could neuer haue brought that to passe vnlesse mens mindes had first been possessed with that constaunt perswasion concerning God Whence inclination to religion doth come whence as from seede springeth all inclination to religion Ob. Manie denie that there is any God Atheists An Maugre their heads they do now and then feeele that wherof they are desirous to be ignorant No man did more boldlie contemne God than Caligula Caligula and yet no man was taken with greater feare when any token of Gods wrath was shewed he did quake for feare of God inwardlie whom outwardly he studied to despice CHAP. IIII. That the same knowledge is either choked or els corrupted partlie through ignorance and partly thorow malice 1 AND as experience doth witnes that there is some seed of religion sowen in all men so there can scarse one be found among an hundred which hauing conceaued the same in his heart doth cherishe it Superstitious ignorance neither is there any founde in whom it waxeth ripe so far off is it that the frute appeareth in due time Furthermore whether some doe vanish away their superstitions or other some doe of set purpose malitiouslie reuolt from God yet al do degenerate from the true knowledge of him Wherby it commeth to passe that ther remaineth no true godlinesse in the worlde 2 Ob. Dauid witnesseth that manie do thinke in their heart that there is no God Psal 14 3. * An. That is restrained vnto those wicked and foolish ones Good intent who hauing choked the light of nature do of set purpose make blind themselues that in seeing they may not see 3 Ob. Any light studie of religion howe preposterous soeuer it be is sufficient to saluation The true rule of religion An True religion must be framed according to the will of God as by a perpetuall rule Therfore superstitious mē do worship their own dotings Gal. 4.8 which set vp to God newlie inuented worshippings Such the Apostle saide did serue those which were no Gods * Eph. 2.12 in another place that they were without God * Eph. 2.12 For there is no true religion but that which is conioyned with the truth 4 There is also another offence that they neyther haue anie respect to God but against their willes neither doe they drawe neere to him vntill they be drawn being vnwilling and hanging backe neyther haue they euen then anie voluntarie feare Feare is double which floweth from the reuerence of the Maiestie of God but onely a seruile and constrained feare which the iudgement of God wringeth out of thē which because they cannot escape they quake for feare thereof yet so that they doe also loth and abhorre it That seede remaineth in deed A similitude which can by no meanes bee plucked vp by the roores to wit that there is some Godhead but yet it is so corrupt that it bringeth foorth none but most badde fruites of it selfe CHAP. V. That the knowledge of God doth shine in the making of this worlde and in the continuall gouerning thereof The ende of mans life 1 MOREOVER because the last end of blessed life consisteth in the knowledge of God least the entrance vnto happinesse shoulde be shut before and against any man he hath not only planted in mens minds that seed of religion but he hath also so reuealed himself in the whole workmanship of the worlde and offereth and sheweth himselfe so openlie euerie day that they cannot open their eies but they shall be inforced to behold him Therfore the Prophet crieth out that he is clothed with the light as with a garment * Psal 104.2 And the Apostle calleth the ages of the world the spectacles of inuisible things * Heb. 11.3 Ordinarie workes are naturall testimonies of the wisedome of God 2 Furthermore there be infinit proofes both in heauen and also in earth which do testifie the wonderfull wisedome of God not only those which are more hidden for obseruing wherof Astrologie Phisicke and all natural Philosophie are appointed but also such as euerie most ignorant idiot may see so that the eies cannot be opened but they shal be inforced to be witnesses therof and they must needes breake out into the admiration of him which hath made these things 3 For which reason Paul after that hee had declared that God may be founde by groping euen of those which are blinde addeth foorthwith that hee is not far to be sought because all men do feele vndoubtedlie within themselues the heauenlie grace wherewith they are quickned * Act. 17 27. Vnthankfulnes of men 4 And heere is discouered the filthie vnthankefulnesse of men which while they haue within them a noble shop furnished with innumerable works of God A similitude and also a warehouse stuffed with inestimable plentie of riches do so much the more swel are on the other side puffed vp with pride yea the earth doth beare at this day many monstrous spirites which doubt not ne sticke to corrupt all the seede of the godhead which is sowen in mās nature to suppresse the name of god to put nature in his sted What nature is A godlie meditation from the creatures to the creator wheras rather nature is an order prescribed by God Therefore in matters of so great weight whereto singular reuerence is due to inwrap God confusedly with the inferior course of his works is hurtful wicked 5 Therefore let vs remember so often as euery one of vs doth consider his owne nature that there is one God who doth so gouerne all natures that he will haue vs to haue respect to him and that our faith be directed toward him and that we worship and call vpon him because nothing is more disordered then to enioy such excellent giftes which sauour of diuine nature in vs and to neglect the author which doth geue vs the same freely Quest But for what cause was God moued both to create all these things once and with what cause is he moued to preserue the same now An. His onely goodnesse both was and is the cause The goodnes of God the onlie cause of the creation which ought to be sufficiēt to allure vs to loue him forasmuch as there is no creature vpon which his mercie is
not poured out * Psal 145.9 6 Also in the secōd sort of his works which happen beside the ordinary course of nature Extraordinary workes there appeare as euident argumentes of his powers For in gouerning the societie of men he doth so temper his prouidence that although he be infinite wayes bountifull and beneficiall toward men Mercy yet notwithstanding he declareth by dayly iudgementes and manifest his clemencie to the godly and his seueritie to the wicked Iudgement Why God doth suffer the wicked to tryumph for a time Whence the iudgement of God is gathered Quest Why doth God oftentimes suffer the wicked to triumph vnpunished for a time and doeth permit the good to be tossed with much aduersitie and also with the malice of the wicked An. When as he punisheth one wickednes with a manifest iudgement of his wrath we must knowe that he hateth all wickednesse whē he letteth manie go vnpunished we must know that there shal be another iudgement wherein they be deferred to be punished In like sort howe great matter doth he minister vnto vs to consider his mercie when as he oftentimes sheweth mercie without being wearie toward miserable sinners Clemency vntill he haue brokē their frowardnesse with doing good to them in calling them home with his more then fatherly tendernesse 7 To this ende when the Prophet setteth down that God doth at a sodeine and contrarie to their expectation helpe miserable men when their affaires are past hope * Psal 107.9 113.7 he gathereth at length that those which are counted fortunate chaunces are as manie testimonies of the heauenly prouidence of God and especially of his fatherly clemencie and that hereby the godly haue matter of ioy ministred vnto them What matter of ioy the godly haue and that the mouthes of the wicked are stopped 8 But in those things we wonder at the power of God The knowledge of God commeth by the euent of thinges and kisse his wisedome Therefore we see that there needeth no longer nor laborious demōstration to set out those testimonies which serue to set forth the maiestie of God whereby we are inuited to the knowledge of God not that which is content with a vaine speculation and doth swimme about onely in the braine but that which shall be sound and frutefull 9 Secondly such knowledge ought not only to raise vs vp to worship God Worship Hope of eternall life but also to awake and lift vs vp to hope for the life to come For when we consider that the tokens which the Lorde sheweth both of his clemencie and also of his seueritie are onely begun and halfe full without doubt we must consider that he doth herein onely make a shew of those things the manifestation and ful deliuerance whereof is deferred vnto another life * Aug. lib. 1. de cruitate Dei Cap. 8. 10 But howe clearely so euer he represent both him selfe and also his immortall kingdome in the mirrour of his works such is our blockishnesse we stand alwayes amazed at such euident testimonies so that they passe away without doing vs any good Mans blockishnes For as touching the framing of the world how manie be there among vs who whiles they either looke vp toward heauen or cast their eyes aside vpon diuerse countreyes of the earth do referre their mind vnto the remembrance of the Creator and do not rather stay in the viewing of the workes created passing ouer the Creator Extraordinary workes And as touching those which come to passe besides the order of the naturall course where is there one that doth not rather thinke that men are whirled and turned about by the blind rashnesse of fortune then gouerned by the prouidence of God 11 Hence came that huge sinke of errors wherewith the whole world hath bene filled and ouerwhelmed Whence naturall idolatrie doth come For euerie mans wit is to him selfe as a maze so that it is no maruell that all nations were brought into diuerse deuises And not that only but also that almost euerie seuerall man had his seueral God For so soone as rashnesse and wantonnesse were ioyned to ignorance Rashnes ioyned with ignorance hath brought forth idolatrie Stoicks and darknesse there was scarce anie one found which did not frame to him selfe an idoll or fansie in steede of God 12 And if so be it the most excellent men did wander in darkenesse such as were the Stoicks and the misticall diuinitie of the Aegyptians who doting with reason faigned to thē selues more Gods what shall we say of the scourings of the people Paul pronoūceth that the Ephesians were without God * Eph. 2.12 Idolaters are without God vntill they had learned out of the Gospell what it was to worship the true God And to the ende the Scripture may make place for the true and one God it condemneth all falshood lying whatsoeuer god-head was worshipped in olde time among the Gentiles * Rom. 1.21 The Samaritanes wist not saith Christ what they did worship * Heb. 2.10.20 Whereupon it followeth that we do alwayes worship at all aduentures which notwithstanding is no small fault vnlesse God do witnesse of him selfe from heauen and declare to vs by his word what he will haue done Naturall lights being lighted for the knowledge of God 13 Therefore so manie burning lampes do shine in vaine in the edifice of the world to set forth the glorie of the author which do so shine round about vs that yet notwithstanding they are not able to bring vs into the right way of thēselues They raise indeede some sparkles but they are choked before they shewe foorth anie perfect light The inuisible godhead is I grant represented by such spectacles * Heb. 11.13 but we haue no eyes to see the same * Rom. 11.19 vnlesse they be lightened by the inward reuelation of the spirite through faith Why we are not excused before God 14 Obiect If we want naturall power so that we can not clime vp vnto the pure and manifest knowledge of God we shall be holden excused if we worship not God as we ought An. All colour of excuse is cut of because the fault of so great dulnesse is within vs neither can we so pretend ignorance but that euen our verie conscience shall alwayes conuince vs both of sluggishnesse and vnthankefulnesse CHAP. VI. That a man hath neede to haue the Scripture to be his guide that he may attaine to the knowledge of God the Creator 1 THerefore although that brightnesse which shineth before al mens eyes in the heauen earth doth spoile mans vnthankfulnesse sufficiently of all defence The creation yet God hath giuen another a better help namely the light of his word The word of God is giuen to saluation that he might thereby be knowen to saluation And this prerogatiue did he vouchsafe to bestowe vpon those whom he would gather nigher