hope charitie or any other kind of faith and beleeuing be it neuer so true except it apprehend the body of Christ the sonne of God it serueth not to iustification And that is the cause why wee â—dde this word only to faith and say that faith onely in Christ iustifieth â—s to exclude all other actions qualities giftes or workes in man from the cause of iustifying for as much as there is no other knowledge nor gifte giuen of God to man be it neuer soe excellent that can stand before the iudgement of God to iustification or whereunto any promise of saluation is annexed Io. 3.14 but onely this faith loaking vp to the brasen Serpent that is to the body of Christ Iesus crucified for vs. 165 We cannot deserue grace by our workes IF we wil be true christiaÌ„s we must first acknowledge our selues by the law to be sinners that it is impossible for vs to do any good worke For the lawe saith wee are euill and therefore all that we thinke speake or do is against god We caÌ„not therfore deserue grace by our works which if we go about to doe wee double our offence For seeing wee are euill trees we cannot but bring forth 〈◊〉 fruites Mat. 7.17 Ro. 14.23 that is to saye sinnes Fâ—â— whatsoeuer is not of faith is sinne Wherefore hee that woulde deserâ—â— grace by workes going before faith goeth about to please God with 〈◊〉 which is nothing else but to 〈◊〉 sinne vpon sinne to mocke God and to prouoke his wrath Secondly if weâ— will be saued we must not seeke saluation by workes 1. Io. 4.9 For God hath sent his onelye begotten sonne into the world that wee might liue through him he was crucifyed and dyed for vs and offered vp our sinnes in 〈◊〉 owne body Ro. 3.20 The law doth nothing else but vtter sinne terrifie and humble and by this meanes prepareth vs vnto iustification and driueth vs to Christ For God hath reueiled vnto vs by his word that he will be vnto vs a merciful father and without 〈◊〉 desertes seeing we can deserue nothing will freely giue vnto vs remission of sinnes righteousnes and 〈◊〉 euerlasting for Christ his sonnes sake For God geueth his giftes freâ—ly vnto al men and that is the prayse and glory of his diuinity 166 Saluation commeth onely by faith WHosoeuer studieth to bee accepted with God and to bee found righteous in his sight let him learne diligently by the doctrine of S. Paul to make a difference and a separation as far as from heauen and earth betwene the righteousnesse of workes and righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but only faith apprehending the bodye or person of Christ Iesus crucified For as there is no waye into the house but by the doore so is there no coÌ„ming vnto god but by christ alone which is by faith And as the mortall body without bodily susteinance cannot but perish so the spirituall soule of maÌ„ hath no other refreshing but onely by faith in the body and bloud of Christ whereby to be saued Ro. 9.30 With this faith the Idolatrous Gentiles apprehended Iesus Christ receaued thereby righteousnesse Act. 10.44 Cornelius a baptized Romain so soone as hee heard Peter preach Christ Mat. 16.16 receaued foorthwith the holy Ghost Zacheus receaued the person of Christ into his house withall receaued saluation both to him his whole housholde Luk. 19.6.9 What a sinner was Marie which had no lesse in hee then seauen Deuils Luk. 7.47 and yet because she set her heart and affection vppon that person many sinnes were forgiuen her Lu. 23.43 The right hande Theefe howe farre was he from fulfilling of the lawe and yet by faith entered he iustified into Paradyse the same day with Christ In like maner although the poore Publican came to the temple with lesse showe of holinesse after the lawe Lu. 18.14 yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of faith The parable of the prodigall sonne that was lost Luk. 15. also of the lost grote of the lost sheepe which went astray and was founde againe what doe these declare but that which is lost by the lawe to bee recouered by fayth and grace And thus as the passion of Christ is onely the formall cause of our saluation so is faith only the instrumentall cause that maketh the merites of Christ auayleable vnto vs. 167 The Papists can not be perswaded of free iustification THe Papists cannot be perswaded that we become righteous through the meere fauour of God in our Lorde Iesus Christ they cannot receiue the doctrine of free iustification whereby wee are taught that GOD receaueth vs of his owne meere mercie and that his accepting of vs is not for anye respect of our owne workes which are altogeather sinnefull 1. Io. 1.7 but because it pleaseth him to washe vs and clense vs in the bloud of his onely Sonne and to holde vs and acknowledge vs for his children Eph. 2.3 notwithstanding that by nature there is nothing in vs but wretchednesse and cursednesse For what shall become of merits say they and of the good workes wherein the saluation of men consisteth And why do they stand vpoÌ„ their merits are so besotted with them but onely because they looke not vppe to god They dispute in their scholes whether good workes deserue recompence and wages but it appeareth howe they fall a sleepe vpon this disputation and yet in the meane while God ceaseth not on his behalfe to playe the Iudge not in iudging according to their lawes but in behauing himselfe according to his owne maiestie that is to saye in finding out that thing in men which we cannot perceaue But if our vertues were godly in deede that is to saye such as might goe for payment before God then might we haue some colour to boste but when wee shall haue prised them to the vttermost they shall be but smoke Let men not therefore flatter their heartes in vanitie Iob. 9.2 but consider as the trueth is that no man shall be iustified through his owne vertues seeme they neuer so excellent in the sight of God 168 Faith doth iustifie three manner of wayes FAith first doth iustifie the person in making him accepted and the childe of God by regeneration before he beginne to doe anye good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenesse for the same Thirdly it iustifieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same works to be good acceptable in the sight of God which otherwise were impure and accursed in his sight The office therefore of faith and workes is diuers and must not bee confounded Faith first goeth before and regenerateth a man to God Act.
our heart is bent to euill 2. Co. 3.5 and that wee haue not so much as a good thought of our selues vntill such time as hee hath made vs to profit in his schole we be all fooles yea euen they that thinke themselues to be most wise And so is al our foolish cōfidence beaten down and men must be faine to vnderstand that vntill God haue called them to his truth they be void of al reason wisedome there is no other meane to make vs walke in the right waye then the vtter bereauing of vs of all our vaine flatteringes 182 Free will ouerthrowne SO long as we are without Christ we bring foorth no good fruite acceptable vnto GOD because we are not apt to doe good for without me sayeth Christ you can doe nothing Io. 15.5 In which woordes hee speaketh most plainely against free-will and against al humaine strength be it neuer so stronge and also vtterly ouerthroweth the same For as the braunch being cut from the vine bringeth foorth no frute but withereth away euen so man can doe nothing at all to attaine to righteousnesse and saluation if so be through vnbeleefe he be separated frō Christ Nowe although the Papistes in worde onely doe confesse that wee can doe nothing without Christ 2. Cor. 3.5 yet notwithstanding they faine a certain power in vs which of it selfe is not sufficient to worke except it be holpen with the grace of God For they will not abide that a man shoulde be so emptie and free frō power strength to worke that which is good but that he may do somewhat of himselfe But the wordes of our Sauiour Christ so plainly spoken cannot in such wise be coloured Such therefore is the imagination of the Papists that they affirme that without Christ we can do nothing and yet notwithstāding being holpen by him that wee can doe somewhat of our selues without his grace But Christ pronounceth the contrary as that we can do nothing of our selues Io. 15.4 For the branch sayth he can not bring foorth fruite of it selfe 183 Of grace election vocation faith iustification glorification free will c. IN them that be chosen to life first Gods mercie and free grace Ro. 10.17 bringeth foorth election election woorketh vocation or gods holy calling which vocation thorough hearing bringeth knowledge and fayth of Christ fayth thorough promise obteyneth iustification iustification through hope wayteth for glorification Election is before time vocation and faith commeth in time Iustification and glorification is without ende Election depending vppon Gods free grace and will excludeth all mans will blinde fortune chance and all peraduentures Vocation standing vppon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceeding by the gifte of the holye ghost and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all workes of the lawe both Gods lawe and mans lawe withal other outward meanes whatsoeuer Iustification comming freely by grace standeth sure by promise without doubt Tit. 2.12 feare or wauering in this life Glorification pertayning onely to the life to come by hope is looked for Grace and mercie preuenteth election ordeineth vocation prepareth and receaueth the woorde whereby commeth faith faith iustifieth and iustification bringeth glorie 184 Howe wee may be assured of our election and howe faith doth worke the same WHosoeuer wil be certain of his election in God let him looke to his faith in Christ which if he find in him to stand firme be may be sure and nothing doubt but that hee is one of the nūber of Gods elect Secondly they saie faith and nothing else is the only condition and means wherupon gods mercy grace election vocation all gods promises to saluation do stay according to the words of the holy Ghost Col. 1. Col. 1.23 If yee abide in the faith Thirdly this faith also is the immediate next cause of our iustification simply without any other condition annexed For as the mercie of God his grace election vocation other former causes doe saue iustifie vs vpon condition if wee beleeue in Christ so this faith onely in Christ without condition is the next immediate cause which by gods promise worketh our iustification according as it is written Act. 18.31 beleeue in the Lorde Iesus and thou shalt be saued thou and all thy whole house 185 Election and vocation after purpose THe cause only of gods election is his own free mercy the cause in some manner of our iustification is our faith in Christ nothing else As for example First concerning election if the question bee asked why Abraham was chosen and not Nathor why was Iacob chosen and not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused why fewe chosen and the most forsaken It can not be answered otherwise then thus because it was so the good will of God In like manner touching vocation and also faith if the question be asked why this vocation and gifte of faith was giuen to Cornelius the Gentile not to Tertullius the Iewe Why to the poore little ones of this worlde of whom Christ speaketh Mat. 11.25 I thank thee father which hast hid this from the wise c. why to the simple vnwise outcastes in this worlde of whom speketh S. Paul saying 1. Cor. 1.26 ye see your calling my brethren howe not many of you c Why to the sinners not to the iust Why the beggars by the high wayes were called Ma. 11.26 and the bidden gestes excluded We can goe to no other cause but to gods purpose election Lu. 18.14 say with Christ our sauiour yea father for so it was thy good pleasure And so for iustificatiō likewise if the question be asked why the Publican was iustified Mat. 21.31 and not the Pharisei Why harlots Publicans go before the Scribes Pharisies in the kingdome why the sonne of the free woman was receaued Ge. 21.12 the bondwomans sonne being his elder reiected Why Israel which so long sought for righteousnesse found it not and the Gentils which sought not for it foūd it We haue no other cause hereof to render but to say with S. Paul Ro. 9.32 because they sought for it by workes of the law not by faith which faith as it cōmeth not by mans will but only by the free gift of God so is it onely the instrumentall cause whereunto the promise of our saluation is annexed According as we reade Ro. 4.16 Therefore it is by faith that it might come by grace and the promise might be sure to all the seed vers 5. Also in the same chap. he saith that his faith is counted for righteousnesse which beleeueth in him that iustifieth the vngodly 186 Diuers kindes of faith THere be many kindes of fayth as a man may
The Lawe saith pay thy debt the gospell saith Christ hath paid it The Law saith thou art a sinner dispaire and thou shalt be damned the gosple saith thy sinns are forgiuen thee be of good comfort thou shalt be saued The law saith make amends for thy sinne the gospell saith Christ hath made it for thee The lawe saith the father of heuen is angrye with thee the gospell saith Christ hath pacified him with his blood The Law saieth where is thy righteousnesse goodnesse and satisfaction the Gospell saith Christe is thy righteousnesse goodnesse and satisfaction The law saith thou arte bound and endebted to mee The gospell saith Christ hath deliuered thee from them all He that beleeueth not Gods worde beleeueth not God him selfe the Gospell is Gods worde therfore he that beleeueth not the gospell beleeueth not god himselfe 31 Difference betweene the Lawe and the Gospell THere is nothing more necessarie and comfortable for troubled consciences then to be well instructed in the diffecence betweene the Law and the gospell and therfore is the church of Rome muche to blame in this behalfe because it confoundeth together these two being in nature so diuers and contrarye one from the other as threatnings and promises things tēporall with things eternall soroweful things with glade tydings death with life bondage with freedome c. teaching the people that whatsoeuer the Lawe saith the gospel confirmeth and whatsoeuer the gospell saith the same is agreeable to the law and so make they no difference betwene Moses and Christ saue onely that Moses say they was the giuer of the old law and Christ is giuer of the new and more perfect law And thus imagine they the gospell to bee nothing els but a newe Law giuen by Christ bynding to the promises thereof the condition of our dooings and deseruings no otherwise then the old law And so deuyde they the whole lawe after this distinction into three parts the Lawe of nature the law of Moyses and the Lawe of Christe And as for the Gospell they saye it is reuealed for none other cause but to shewe to the worlde more perfect preceptes and counsailes then were in the olde lawe to the fulfilling whereof they attribute iustification and so leaue the poore consciences of men in perpetuall doubt and induce other manifolde errors bringing the people into a false opinion of Christ as thoughe he were not a remedy against the law but came as an other Moyses to giue a newe lawe to the worlde Furthermore as they make no difference beetweene the nature of the Law and nature of the Gospel confounding Moses and Christ together So neyther do they distnict or discern the time of the law and the time of the Gospel a sonder Gal. 3.24 For where S. Paule bringeth in the lawe to bee a Schoolemaister limiteth him his time vnto Christ and saith that Christe is the ende of the Law that is Mat. 5.34 Ro. 10.4 whereas the Lawe ceaseth there Christ beginneth and where Christe beginneth there the law endeth They contrariwise make the Law to haue no ende nor ceasing but giue to it immortal life and kingdome equall with Christe so that Christ the lawe together do raigne ouer the soule and conscience of man which is vntrue For either Christe muste giue place and the law stande or els the law the condemnation and curse of the law I meane must ende and Christe raigne For both these Christ and the Law grace and malediction cannot raigne and gouerne together 32 Of the true worship of GOD. The Lord our God doth straight lie charge vs in the firste commaundement of the firste table that we reserue vnto him onelie Ex. 20.2.3 Mal. 1.6 Mat 10.28 Ier. 10.7 Ps 135.6 hys whole honour not giuing anye parte thereof to anye other That wee loue and feare him aboue all that wee acknowledge him alone to bee our gouernour and guider of al things of whom we receaue all our benefittes And finally that we make our prayers to none other but to God alone For inasmuch as he is God alone and besides him there is no other Iam. 1.17 Ro. 10.14 and can and will doe all thinges for vs which are needfull aswell for our soules as bodies Wee must not goe vnto them which are no Gods neither any other where to seeke those things which cā be perfourmed and geuen vs by none but God onely The man that will truely examine himselfe in this commaundemēt must well consider with himselfe what doubting and mistrusting he hath of Gods helpe in aduersitie what vnlawfull meanes hee hath vsed to helpe him by in his seeldome or carelesse resorte vnto him in his prosperitie aduisedly considering that the lawe requiring soundnesse in our whole nature aswell in thought Deu. 27.26 as in deed accurseth him that continueth not sounde in all that is commaunded By this meanes we shal be brought to see what neede wee haue of the obedience and bloudshed of Iesus Christ Gal. 3.24 and so shall the Lawe be come our Schoolemaister to bring vs vnto Christ 33 What signifieth the deliueraunce out of Aegipt VVHereas the Lorde maketh mētion in the beginning of his lawe Ex. 20.2 of the deliueraunce from the bondage of Egipt we muste vnderstande that as concerning the bodie it is peculierly to bee referred to the people of Israel Howbeit it doth indifferently belong vnto vs all in that we are redeemed by Christ from hel the diuell sinne and death For wee are the children of Adam by nature accursed and inheritors of death Eph. 2.3 wee haue nothing in vs but sinne and so consequentlie we muste needes be accursed before God Let men please◠magnifie themselues as they liste yet beholde their birth beholde their nobilitie they are but bondslaues of Sathan they haue a sinke and bottomelesse gulph of corruption in them they are worthy that the wrathe and malediction of God should fall vppon their heades breifly being banished from the kingdome of heauen they are giuen ouer to all misery wretchednesse Now our Lord God by the hand of his sonne hath hence deliuered vs. He hath not sent a Moses as to the people of auncient tyme but not sparing his only sonne he hath deliuered him to death for vs. Io. 3.16 Being then ransomed with so deare and inestimable a price as is the holie and sacred bloud of the sonne of God We ought wholly to yeald our selues vnto him So then in steade that it was said to the auncient people that God had deliuered them out of the land of Egipt it is now saide that wee bee redeemed from the bondage of Sathan to liue vnto the Lorde Ro. 14.8 1. Cor. 6.19 as the Apostle speaketh that we are not our owne Wherefore it behoueth the faithfull that they presume not on the libertie to doe what seemeth them to liue euery one after his owne luste For our Lord Iesus Christ therefore died and rose againe and reuiued
illustrate the same as it is written 2. Co. 12.9 My power is made perfect through weaknesse and again where sinne abounded the grace of God abounded much more 122 Foure thinges that concurre in remission of sinnes IN remission of sinnes these foure thinges must concurre and go together the cause that worketh which is the sacrifice of Christs bodie 2. the promisse that offereth 3. Faith that apprehendeth and 4. the repenting sinner that receaueth And althoughe sinnes dayly do growe which daylye prouoke vs to craue remission yet as touching the cause that worketh remission of our dayly sinnes and the meanes which apprehendeth and applieth the said cause vnto vs they remaine alwaies one and perpetual besides which no other cause nor means is to bee sought for of man So that to them that bee repenting sinners and be in Christ Iesus there is no lawe to condemne them though they haue deserued condemnation but they are vnder a perpetuall kingdome and a heauen full of grace and remission to couer their sinnes and not to impute their iniquities through the promise of God in Christe Iesus our Lorde And therefore wicked and impious is the doctrine of them firste with seeke any other cause of remission thē onely the blood of our sauiour Iesus Christ Secondly which assigne any other meanes to apply the bloudshedding of Christ vnto vs besides onely faith Thirdly and especially whiche so limit and restraine the eternall priuiledge of the passion of Christ as though it serued but onelye for sinnes done without and before Faith and that the rest after Baptisme committed must be done away by confession pardons and satisfactory deedes 123 Popishe satisfactions are not warranted by Gods woorde THe faithfull are not bounde by the worde of God to do that pēnaunce which the Papistes call satisfaction For there is one eternall satisfactiō viz. a price recōciliation redemption from our sinnes namelye the death of Christ whereby our offēces and punishmenes deserued for the same are clearly forgiuen and wiped a way And this is confirmed both by the Prophetes by the writings of the Euangelists and Apostles Esa 53.5 Ro. 3.24 1. Co. 1.30 Ro. 5.17.18.19 and chiefly by the Apostle Paule in diuers of hys epistles If therefore by our woorkes and pennance which we suffer that is to say if wee attribute to our satisfaction which consisteth in the correction of our body as fasting prayer almes and other like works the remission of our sinnes and the punishment due therefore or if we suppose that by this satisfaction we satisfie and requit al those things for which we wer guilty before God then truly this satisfaction is directly contrary and striueth against the satisfaction of C. Or else must they say that P. in the like case resoned not aright when he said that if righteousnesse be by the Law Gal. 1.21 then C. died in vaine For euen also after the same sort do we also reason saying If we our selus can make satisfaction for our sins what need then had Christ to dy wherefore the true church of God keepeth still that one eternall satisfaction euen the death of Christ herewith do all the faithfull content them selues iudging their works not to be so perfect or worthy that by thē their sins should be forgeuen and that God by them should be satisfied eternall life be purchased 124 Sin doth possesse our whole nature THe infection of sinne is vniuersally dispersed ouer our nature and hath infected euen the thoughtes themselues so greatly that whē the Apostle Paule will set forthe his damnable estate he doth set it foorthe no otherwise but that he did then follow the will counsel of his thoughts We must therefore learned suspect our thoughtes Eph. 2.3 Col. 3.2 if we will bee aduised by the Apostle and not to imagine with the doctors of Roome that our estate is good so long as the will when it shall haue wrestled at length getteth out not hauing wholy yeelded nor flatlye falne downe Thoughtes therefore running this way after any thing of our neighbours in so doing make manifeste declaration of their poyson and corruption which if they haue no resistaunce do carye vs headlong through the brode waye into destruction Rom. 7.7 If by grace they shal be stopped and resisted in that grace God is to be magnified yet we in that our corruption notwithstanding are iustlye to bee blamed and admonished thereby to seeke for more aide in that parte of our thoughtes leaste if that temptation shoulde lye sore vppon vs Sathan shoulde that waye get entrāce into our hartes 125 The Godlye are ioyfull in affliction THe children of God doe reioice in the middest of trouble knowing that it will bring vppon them experience and tryall of Gods goodnesse in the ende Christ is made vnto them redemption from sinne whereas the vngodly howsoeuer in prosperity they fleshly bragge of their hope in GOD yet when affliction commeth 1. Cor. 1.30 they ar without all hart comfort or courage For they knowe not in deede that Christ is made vnto them redemptiō to deliuer them from al that daunger that commeth for sinne aswel as from sinne it selfe This perswasion causeth the godly in all their afflictions and necessities whatsoeuer Iam. 1.3 to staye themselues in godlye conuersation both towards GOD and man with pacience and assured hope of an happy ende Whenas the vngodly either murmure against GOD or else fall into some one euill dealing or other thereby to purchase their deliuerance which is an assured testimony that they doe not looke to haue it from the Lord. 126 Afflictions come by the prouidence of GOD. ALthough God doeth not by and by helpe his children when they are afflicted yet doth hee not forsake them because by his infinite wisedome and mercy he turneth those things to their saluation which seemed discommodities Ro. 8.18 And although the elect reprobate are indifferently subiect to the like euils yet there is great difference because God instructing the faithfull by afflictions doth further them in the marke of their saluation Whatsoeuer thinges happen to the godly they are so tempered from aboue that the which the world thinketh to be hurtfull the issue declareth it to be profitable ther is no cause therefore why it shoulde grieue vs to be afflicted except wee take in ill parte the election of the Lord wherby we are fore ordeyned vnto life and except we be vnwilling to represent in vs the image of the sonne of GOD whereby wee are prepared vnto celestiall glory 127 Afflictions come of Gods determinate purpose WHen God graunteth sathan liberty to afflict the faithful he doeth it not to pleasure him neither is he moued of anye fauour that hee beareth towardes him but because he hath ordeined it in his own purpose He was not moued by his sute nor perswaded by him to afflict and punish Iob but for asmuch as hee was minded of his owne good wil to chastise